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SERMONS 


SILENT  SABBATHS, 


AN    OFFERING    TO 


Christian  Families  and  Vacant  Churches. 


KEV.  F.  C.  MONFORT,  D.  D., 

Pastor  of  the  First  Presbyterian  Church,  Cincinnati,  Ohio. 


CINCINNATI: 

Elm  Street  Printing  Company,  Nos.  176  &  178  Elm  Street. 
1884. 


Entered  according  to  Act  of  Congress,  in   the  year  1884,  by 

F.  C.   MONFORT, 
In  the  Office  of  the  Librarian  of  Congress,  at  Washington. 


NOTE. 


<&F!l  ' 


v> 


^    JAN        I 


\ 


^ogicalS^ 


Most  of  the  sermons  comprising  this  volume  have  already  ap- 
peared in  newspaper  or  other  form.  Their  republication  will,  it 
is  hoped,   perpetuate  their  usefulness. 

They  are  offered,  as  the  title  of  the  volume  indicates,  especially 
to  churches  which  have  not  the  voice  of  a  living  ministry,  and 
to  families  deprived  of  church  privileges. 

(iii) 


•^ogl 


CONTENTS. 


PAGE. 

I. — The  Divine  Name, 9 

"lam  that  I  am." — Exodus  iii.  14. 

II.— The  True  God,  .         .         .        .         .         .20 

"Thou  thoughtest  that  I  was  altogether  such  a  one  as  thyself." — 
Psalm  1.  21. 

III. — The  Search  After  God,        .         .         .        .31 

"  Canst  thou  find  out  the  Almighty  unto  perfection  ?"—  Job  xi.  7. 
IV. — Human  Depravity, 41 

"By  one  man's  offence  death  reigned."— Komans  v.  17. 
"The  carnal  mind  is  enmity  against  God." — Romans  viii.  7. 

V. — The  Punishment  of  Sin,  ....    53 

"The  pains  of  hell  gat  hold  on  me."— Psalm  cxvi.  3. 

VI. — The  Testimony  of  Jesus,  ....         64 

"I  bear  record  of  myself."— John  viii.  14. 

(v) 


vi  Contents. 

PAGE. 

VII. — The  Humanity  of  Christ,    .  .         .75 

"The  man  Christ  Jesus." — 1  Timothy  ii.  5. 


VIII. — Justification, 88 

"  But  now  the  righteousness  of  God  without  the  law  is  manifested, 
being  witnessed  by  the  law  and  the  prophets." 

IX. — Forgiveness, 99 

"There  is  forgiveness  with  thee,  that  thou  mayest  be  feared." — 
Psalm  cxxx.  4. 

X. — Faith  and  Confession,  ....    108 

"For  with  the  heart  man  believeth  unto  righteousness  ;  and  with 
the  mouth  confession  is  made  unto  salvation. "—Romans  x.  10. 

XI.— The  Law  Still  Binding,  ...         119 

"Do  we  then  make  void  the  law  through  faith  ?    God  forbid  :  yea, 

we  establish  the  law." — Romans  iii.  31. 


XII.— The  Comforter, 132 

"But  the  Comforter,  which  is  the  Holy  Ghost,  whom  the  Father 
will  send  in  my  name,  he  shall  teach  you  all  things,  and  bring 
all  things  to  your  remembrance,  whatsoever  I  have  said  unto 
you." — John  xiv.  26. 

XIII. — Regeneration, 150 

"Ye  must  be  born  again." — John  iii.  7. 

XIV. — Sanctification, 162 

"But  grow  in  grace." — 2  Peter  iii.  18. 


Contents. 


XV. — Revival, 

"O  Lord,  revive  thy  work."— Habbakuk  iii.  2. 


PAGE 

176 


XVI.— At  Ease  in  Zion, 188 

"Woe  to  them  that  are  at  ease  in  Zion."— Amos  vi.  1. 

XVII. — Perseverance, 200 

"The  righteous  also  shall  hold  on  his  way;  and  he  that  hath  clean 
hands  shall  be  stronger  and  stronger."— Job  xvii.  9. 

XVIII.— Providence, 210 

"The  Lord  of  hosts  which  is  wonderful  in  counsel,  and  excellent 
in  working." — Isaiah  xxviii.  29. 

XIX.— Angels, 223 

"They  came,  saying  that  they  had  also  seen  a  vision  of  angels, 
which  said  that  he  was  alive."— Luke  xxiv.  23. 

XX.— Work, 234 

"We  are  laborers  together  with  God."— 1  Corinthians  iii.  9. 

XXL— Work  and  Reward,      ....        244 

"If  any  man's  work  abide  which  he  hath  built  thereupon,  he  shall 
receive  a  reward."— 1  Corinthians  iii.  14. 

XXII.— The  Bible,       .         .    ■      .         •         •         -255 
"The  entrance  of  thy  word  giveth  light."— Psalm  cxix.  130. 

XXIII.— Tradition,  .         .        •        •         •        268 

"Thus  have  ye  made  the  commandment  of  God  of  none  effect  by 
your  tradition."— Matthew  xv.  6. 


viii  Contents. 

PAGE. 

XXIV.— Meditation, 280 

"Thou  shalt  meditate  therein." — Joshua  i.  8. 

XXV.— The  Sanctuary, 291 

"How  amiable  are  thy  tabernacles,  O  Lord  of  hosts." — 
Psalm  lxxxiv.  1. 

XXVI.— Praise, 302 

"It  is  good  to  sing  praises  unto  our  God." — Psalm  cxlyii.  1. 

XXVII.— The  Messenger's  Cry,      ...        314 

"Prepare  ye  the  way  of  the  Lord." — Matthew  ili.  3. 
XXVIH.— Christian  Unity,         .         .         .         .326 

"That  they  all  may  be  one." — John  xvii.  21. 

XXIX.— A  Peculiar  People,  ....        336 

"Ye  shall  make  no  league  with  the  inhabitants  of  this  land." — 
Judges  ii.  2. 

XXX.— National, 348 

"Happy  is  that  people  whose  God  is  the  Lord.'" — 
Psalm  cxliv.  15. 

XXXI. — Communion, 360 

"What  manner  of  communications  are  these  that  ye  have  one  to 
another." — Luke  xxiv.  17. 

XXXII.— The  Resurrection,       .         .         .         .368 

"The  Lord  is  risen."— Luke  xxiv.  34. 
XXXIIL— Heaven, 379 

"Now  we  see  through  a  glass,  darkly  ;  but  then  face  to  face."— 
1  Corinthians  xiii.  12. 


I. 

THE  DIVINE  NAME. 


"I  am  that  1  am."— Exodus  iii.  14. 

THESE  words  are  simply  the  name  of 
God.  Moses  had  received  a  message  to 
his  people,  and  knowing  that  they  would  ask 
his  authority,  said,  "What  shall  I  say  unto 
them?"  God  replied:  "I  am  that  I  am. 
Thus  shalt  thou  say  unto  the  children  of  Israel, 
I  am  hath  sent  me  unto  you." 

The  words  in  the  original  are  almost  identi- 
cal with  the  word  "Jehovah."  They  mean 
"The  Existing  One:"  the  absolute,  uncreated 
ever-living  God. 

They  are  the  language  of  assertion  rather 
than  of  logic,  and  in  this  harmonize  with  other 
Scripture.  The  Bible  is  not  a  book  of  argu- 
ments. Holy  men,  moved  by  the  Holy  Ghost, 
did  not  try  to  prove  their  mission  or  message. 
Their  credentials  were  the  command  of  God, 
and  the  works  which  He  did  by  them.  They 
did  not  go  back  of  these  to  discuss  His  ex- 
istence or  right.     It  was  not  necessary  even  to 

(9) 


10  The  Divine  Name. 

introduce  Him  in  the  opening  of  the  record. 
The  lirst  chapter  of  Genesis  tells  not  who  He 
is,  nor  how  long  he  has  existed,  but  simply 
what  He  did.  "In  the  beginning  God  created 
the  heavens  and  the  earth."  It  is  taken  for 
granted  that  He  is,  and  that  men  believe  in 
Him. 

Incidentally  the  grounds  of  this  belief  are 
given.  "  The  heavens  declare  the  glory  of  God 
and  the  firmament  showeth  His  handy  work. 
Day  unto  day  uttereth  speech,  and  night  unto 
night  showeth  knowledge"  of  Him.  Paul 
expresses  the  same  thought :  "  The  invisible 
things  of  Him  from  the  foundation  of  the  world 
are  clearly  seen,  being  understood  by  the  things 
that  are  made."  The  earth  and  heavens  and 
man  show  the  power  and  Godhead  of  the 
Creator.  One  sees  intuitively  that  there  must 
be  a  Creator ;  that  the  world  proves  a  World- 
maker,  and  human  speculation  can  neither 
evade  nor  strengthen  the  axiom. 

Such  speculation  may  indeed  be  the  starting 
point  of  folly  and  sin.  The  record  is  that  men 
of  old  "became  vain  in  their  imaginations,  and 
their  foolish  heart  was  darkened.  Professing 
themselves  to  be  wise,  they  became  fools  and 
changed  the  glory  of  the  uncorruptible  God 
into  an  image  made  like  to  corruptible  man, 
and  to  birds  and  four-footed  beasts."  Such  spec- 


The  Divine  Name.  11 

ulation,  in  our  day,  may  deny  God  altogether 
or  make  him  as  unlike  Himself  as  the  images 
of  the  ancients.  Fortunately,  we  are  not  de- 
pendent on  speculation.  We  have  God's  work 
and  Word,  and  the  study  of  one  prepares  us 
for  the  testimony  of  the  other.  The  God  whose 
glory  and  handiwork  we  find  in  the  heavens, 
is  the  God  who  announces  himself  by  the  name, 

"I  AM  THAT  I  AM." 

Again,  the  words  are  a  declaration  of  God's 
unchangeableness.      He  is  what  He  was  and 
will  be,  the  "I  am"  in  eternity  past  and  eter- 
nity future.     "This,"  he  adds,  "is  my  name 
forever,  and  this  is  my  memorial  unto  all  gen- 
erations."    No  argument  could  so  impress  the 
eternal   and    unchangeable   being    of  God  as 
these  simple  words.     Their  echo  is  heard  in 
the    Ninetieth  Psalm,   "Thou   hast  been  our 
dwelling-place  in  all  generations.     Before  the 
mountains  were  brought  forth,  or  ever  thou 
hadst  formed  the  earth  and  the  world,  even 
from  everlasting  to  everlasting  thou  art  God." 
"For  a  thousand  years  in  thy  sight  are  but  as 
yesterday  when  it  is  past,  and  as  a  watch  in 
the  night."     We  hear  it,  also,  in  the  prophets 
as  well  as  in  later  revelation:     "The  Lord  is 
the  true  God.     He  is  the  living  God  and  an 
everlasting  King."     "  I  am  the  Lord:  I  change 
not."      "Unto   the   King,    eternal,    immortal, 


12  The  Divine  Name. 

invisible,  the  only-wise  God,  be  honor  and 
glory  forever  and  ever." 

Still,  again,  the  words  are  a  revelation  of 
God's  personality.  There  were  then,  as  now, 
men  who  sought  the  First  Cause  of  things  that 
are,  not  in  a  personal  God,  but  in  an  essence 
or  a  law.  Some  regarded  matter  as  eternal, 
and  found  in  it,  as  recent  speculators  do,  the 
potency  of  all  forms  of  life.  In  opposition  to 
such  materialism,  God  declares  His  personal- 
ity. He  speaks  of  Himself  as  "I,"  "I  am," 
"I  will,"  "  I  hate,"  "I  love,"  "I  bless."  His 
words  are  the  foundation  of  philosophy,  as 
well  as  theology.  Whether  we  explain  the 
account  of  creation  as  found  in  Genesis  accord- 
ing to  the  Miltonian  theory,  or  believe  in 
universal  star-dust  which  came  together  and 
formed  worlds,  as  some  scientists  think,  back 
of  all,  at  the  beginning,  was  a  personal  Creator. 

A  difficulty  with  skeptical  philosophy  is, 
that  it  ignores  "the  beginning."  It  describes 
worlds,  and  the  process  by  which  they  are  sup- 
posed to  have  been  formed,  from  matter  which 
may  have  been  the  debris  of  other  worlds ;  but 
it  does  not  tell  us  where  the  matter  came  from 
at  the  first.  It  talks  of  law  and  development, 
but  back  of  development  and  law  there  must 
have  been  a  personal  power.  Things  do  not 
develop  from  nothing,  and  laws  do  not  make 


The  Divine  Name.  13 

themselves.  The  sand-bar  which  forms  in  a 
stream  during  high  water,  is  a  development 
and  the  result  of  laws.  The  sand  may  have 
come  from  an  older  bar  higher  up,  and,  perhaps, 
may  have  obstructed  navigation  at  a  score  of 
points.  It  may  at  one  time  have  been  solid 
rock,  but  these  changes  do  not  explain  its  exist- 
ence. If  the  whole  theory  of  development 
were  admitted;  if  scientists  could  find  the 
missing  link  and  produce  life  by  spontaneous 
generations,  and  remove  other  difficulties  which 
have  so  far  baffled  them ;  the  theory  would  still 
be  unsatisfactory,  unless  it  accepted  the  Bible 
statement  that  back  of  all,  at  the  beginning, 
there  was  a  personal  Grod  who  created  all.  The 
sand  which  whirls  about  in  eddies  and  settles 
in  bars,  did  not  make  itself  at  the  beginning'. 
The  atoms  of  star-dust  which  whirled  through 
space  and  came  together  in  worlds,  did  not 
create  themselves.  Neither  are  the  laws  which 
regulate  the  currents  of  rivers,  or  the  move- 
ments of  suns,  self-made  or  accidental.  Behind 
them  all  are  the  personal  wisdom,  power  and 
will  of  the  Almighty. 

Every  honest  inquirer,  who  follows  his  line 
of  study  far  enough,  reaches  the  same  result. 
You  have,  for  instance,  an  ear  of  corn;  back 
of  it  is  the  seed ;  back  of  the  seed  is  the  law 
of  reproduction,  and  back  of  the  law  is  God. 


14  The  Divine  Name. 

You  draw  water  from  your  hydrant ;  back  of 
the  hydrant  is  the  water-pipe ;  back  of  that  is 
the  main,  and  the  reservoir  and  river,  and  the 
fountains  and  clouds;  and  back  of  these  the 
Almighty.  Not  another  law,  nor  an  essence, 
nor  a  vague,  indefinable  force ;  but  a  personal 
God! 

Let  us  not,  however,  be  misled  by  a  word. 
Our  idea  of  personality  may  be  narrow.  God 
is  not  a  man,  nor  like  men.  He  has  not  a  form 
and  physical  parts  as  human  persons  have. 
"God  is  a  Spirit."  "Ye  saw  no  manner  of 
similitude,"  said  Moses,  "on  the  day  that  the 
Lord  spake  unto  you  in  Horeb  out  of  the  midst 
of  the  fire."  Man  was  originally  made  in  the 
image  of  God,  not  physically,  but  in  his  spirit- 
ual nature.  This  was  and  is,  in  spite  of  the 
sin  which  has  marred  it,  his  higher  and  better 
part.  A  man  is  more  than  a  body  with  hands, 
and  head,  and  feet.  He  m^y  lose  both  hands 
and  feet,  and  yet  be  a  man.  He  may,  indeed, 
lose  his  whole  body,  and  yet  be  a  man.  The 
body  may  be  buried  and  decay,  but  the  spirit- 
ual nature  lives  on.  The  body  with  its  parts 
is  only  the  dwelling-place,  and  the  dress  and 
the  instrument  of  the  Spirit,  This  thought 
will  help  us  in  the  study  of  God's  character. 
"  God  is  a  Spirit." 

But  the  question  rises,  How  can  we  study 


The  Divine  Name.  15 

or  know  anything  about  spirit?  We  can  not 
see  it,  nor  hear  nor  handle  it.  We  answer, 
Just  as  we  study  material  things.  We  know 
nothing  of  matter  except  by  its  properties,  its 
shape,  color  and  solidity.  So  we  know  God 
only  by  His  attributes,  as  these  are  revealed  in 
His  Word  and  work.  And  just  as  the  shape, 
color  and  solidity  of  a  material  object  are 
known  through  material  hands  and  eyes,  are 
the  attributes  of  God  apprehended  by  the  spir- 
itual nature  of  man.  As  matter  influences 
matter,  so  does  spirit  influence  spirit.  God 
draws  near  to  His  people,  and  inclines  them 
to  draw  near  to  Him.  We  do  not  understand 
Him,  nor  the  method  of  His  influence ;  so  we 
do  not  understand  the  influence  of  the  sun  and 
earth  upon  each  other.  But  the  fact  that  we 
can  not  "find  out  things  to  perfection,"  either 
in  the  natural  or  spiritual  world,  does  not 
hinder  our  earnest  effort  to  find  out  and  profit 
by  all  it  is  possible  for  us  to  know. 

In  studying  the  work  and  Word  of  God,  we 
find,  first,  evidences  of  His  wisdom.  The 
Maker  of  heaven  and  earth,  and  of  man,  must 
be  infinitely  wise.  "  He  that  planted  the  ear, 
shall  he  not  hear?"  "  He  that  formed  the 
eye,  shall  he  not  see?  "  He  that  made  the 
mind,  shall  he  not  know?  The  heavens  de- 
clare God's  wisdom.     The  Bible  also  is  full 


16  The  Divine  Name. 

of  it:  "Behold,  Grocl  is  mighty  in  strength  and 
wisdom."  Daniel  said:  "Blessed  be  the  name 
of  Grod  forever  and  ever,  for  strength  and  wis- 
dom are  his."  The  ascription  of  the  Church's 
praise  has  been  and  is :  "To  the  King,  eternal, 
immortal,  invisible;  the  only-wise  Grod."  The 
response  of  heaven  is  and  is  to  be:  "He  is 
worthy  to  receive  power,  and  riches,  and  wis- 
dom." 

We  notice  that  in  these  texts  power  and 
wisdom  are  associated.  They  are  likewise  as- 
sociated in  the  thought  of  all  who  consider  the 
work  of  Grod.  Creation  testifies  that  He  is 
wise  to  plan  and  strong  to  execute.  He  does 
not  need  to  declare  His  power  and  wisdom. 
The  painter  of  Raphael's  "Madonnas"  did  not 
need  to  tell  men  that  he  was  an  artist.  The 
faces  of  Mary  and  the  Savior  spoke  his  praise. 
So  the  heavens  and  the  earth,  the  sun,  moon 
and  stars,  the  trees  and  flowers  and  fruits,  and 
living  things,  and  man,  unite  to  tell  the  infinite 
wisdom  and  might  of  Him  who  made  them  all. 

Less  plainly  written  in  creation,  and,  on  that 
account,  more  plainly  announced  in  Scripture, 
is  God's  holiness.  Holiness  is  absolute  per- 
fection, spotless  purity,  freedom  from  sin  and 
from  all  possible  weakness.  Holiness  had  no 
place  in  the  heathen  theologies.  Men  deified 
strength,  and  wisdom,  and  beauty;  but  it  re- 


The  Divine  Name.  17 

mained  for  Jehovah  to  declare  His  own  holi- 
ness.  At  the  very  beginning  of  revelation,  at 
the  giving  of  the  law,  He  said:  "I  the  Lord 
your  God  am  holy;"  that  is,  "I  who  am  what 
I  am,  am  holy."  This  holiness  was  the  subject 
of  his  people's  praise.  "The  Lord  is  righteous 
in  all  his  ways  and  holy  in  all  his  works." 
"There  is  none  holy  as  the  Lord."  "Who> 
shall  not  fear  before  thee,  0  Lord:  for  thou 
only  art  holy." 

Not  only  such  passages  as  these,  but  others 
which  speak  of  His  justice,  goodness  and  truth;, 
of  his  mercy,  long-suffering  and  faithfulness, 
are  testimonies  that  He  is  holy;  for  holiness 
comprises  all  these  attributes.     They  are  the 
various  rays  whose  colors  blend  to  form  the 
pure  white  light.     He  is  just,  because  a  holy 
God  can  not  be  unjust.     His  goodness  to  men 
is  the   manifestation  of  his    holiness.     Truth 
and   faithfulness  are   simply  other   terms  for 
the  same  thing.     Justice  and  mercy  are  not 
opposites,  as  we  are  prone  to  imagine.    A  holy 
God  must  be  both  just  and  merciful.    Our  God 
is  infinite   in   both,  and   unchangeable.     The 
same  Jehovah  who  said,  "The  soul  that  sin- 
neth  it  shall  die,"  gave  his  Son  to  be  the  Sav- 
ior of  sinners ;  and  in  the  law,  as  well  as  its 
satisfaction,  in  justice  as  well  as  in  grace,  mani- 
fested his  holiness, 
2 


18  The  Divine  Name. 

We  must  not  think  of  Him  as  first  just  and 
then  merciful,  and,  again  just,  when  the  day 
of  mercy  is  past.  The  plan  of  salvation  is  as 
old  as  the  plan  of  creation.  God  is  what  He 
always  was — infinite,  eternal  and  unchange- 
able, in  his  being,  wisdom,  power,  holiness, 
justice,  goodness  and  truth. 

Our  view  of  God's  character  is  necessarily 
incomplete,  though  we  study  it  in  the  very 
words  of  Scripture.  He  is  in  heaven  and  we 
upon  earth.  He  is  infinite  and  we  are  finite. 
He  is  holy  and  unchangeable;  we  are  unholy 
and  fickle.  We  do  not  know  the  meaning  of 
infinity.  We  are  as  one  in  deep  water  feeling 
for  the  bottom ;  or,  rather,  as  a  child  reaching 
out  for  a  star.  Our  minds  reach  farther  than 
the  arms  of  a  child,  but  they  have  their  limit, 
and  beyond  that  limit  is  the  infinite. 

Take  a  telescope  and  point  it  to  the  farthest 
star.  Increase  its  power  and  people  the  sky 
with  new  stars.  Take  the  strongest  possible 
glass  and  reach  the  farthest  possible  limit,  and 
infinity  is  still  beyond.  So  it  is  in  our  study 
of  God.  We  say  He  is  infinite,  eternal  and 
unchangeable  in  being  and  attributes,  but  we 
no  more  compass  Him  with  these  words  than 
we  compass  space  with  our  telescopes,  or  eter- 
nity with  our  mathematics. 

The  study,  however,  is  profitable.   We  learn 


The  Divine  Name.  19 

all  that  we  need  to  know  concerning  God,  and 
the  duty  He  requires  of  us.  He  reveals  Him- 
self by  His  name,  "I  am  that  I  am  ;"  and  adds, 
"I  am  your  God."  He  says,  "I  the  Lord 
your  God  am  holy;"  and  in  the  same  breath, 
"Be  ye  holy."  His  prophet  declares,  "In  the 
Lord  Jehovah  is  everlasting  strength;"  and 
exhorts,  "Trust  ye  in  the  Lord  Jehovah." 
Christ  said,  "God  is  a  Spirit,  and  they  that 
worship  him  must  worship  him  in  spirit  and 
in  truth."  Let  us  walk  reverently  before  God. 
Let  us  trust  Him  and  accept  the  salvation  He 
has  provided,  and  let  us  worship  Him  in  the 
beauty  of  holiness. 


II. 

THE  TRUE  GOD. 


"Thou  thoughtest  that  1  was  altogether  such  a  one  as  thyself." — 
Psalm  1.  21. 

"DELIEF  in  God  leads  to  the  study  of  his 
"^  character.  Men  are  not  satisfied  to  wor- 
ship at  altars  dedicated  to  the  Unknown ;  and 
since  the  day  of  Job,  have  striven  to  "find  out 
the  Almighty." 

The  abstract  idea  of  God  does  not  satisfy. 
The  soul  would  worship  something  real,  and 
which  it  can  realize;  hence  the  various  forms 
of  idolatry.  Men  have  deified  the  sun,  moon 
and  stars.  They  have  worshiped  rivers,  mount- 
ains, trees,  and  even  brute  beasts.  Reaching 
out  toward  that  beyond  their  reach,  they  have 
laid  hold  on  these.  They  have  also  made  rep- 
resentations of  God,  carving  their  conceptions 
in  stone,  or  metal,  or  wood;  and  have  bowed 
down  to  idols  which,  having  eyes,  ears  and 
hands,  were  powerless  to  see,  hear,  or  help 
them. 

Going  a  step  farther,  they  have  made  gods 
(20) 


The  True  God.  21 

in  their  own  image  and  have  given  them  rev- 
erence. The  earth  and  the  heavens  have  been 
peopled  with  gods  and  goddesses  like  them- 
selves in  form  and  feature,  as  well  as  in  intel- 
lect, affections  and  will.  Striving  fo  know 
God,  they  have  clothed  Him  with  forms  and 
attributes  according  to  their  times  and  circum- 
stances. A  warlike  race  deified  the  soldier. 
Their  god  was  their  ideal  man,  and  their  ideal 
man  was  the  warrior  armed  for  battle.  Mars 
and  Hercules  were  the  gods  of  people  who 
knew  nothing  grander  or  better  than  martial 
prowess  or  physical  strength.  The  lovers  of 
beauty  deified  beauty,  and  were  worshipers  of 
Venus.  All  the  gods  of  the  Greeks  and  Ro- 
mans were  deified  men.  Whatever  seemed 
good  in  man  was  attributed  to  God.  They 
worshiped  wisdom,  and  strength,  and  skill,  and 
beauty,  and  grace.  They  deified,  also,  good- 
ness and  mercy,  as  well  as  the  less  godlike 
attributes  which  were  manifest  in  men.  Their 
gods  were  not  the  work  of  their  hands,  but  of 
their  minds.  They  thought  the  great  God  al- 
together such  a  one  as  themselves. 

This  conception  showed  itself  in  their  wor- 
ship. They  honored  their  gods  as  they  honor- 
ed men — sacrificing  to  them,  and  giving  pres- 
ents, and  beseeching  help  with  such  pleas  as 
would  influence  men. 


22  The  True  God. 

The  Jewish  people,  though  worshipers  of 
God,  had,  as  our  text  testifies,  no  true  con- 
ception of  his  character.  They  rendered  the 
service,  commanded  in  the  law,  without  real- 
izing its  meaning.  They  offered  bullocks  and 
lambs  upon  the*  altar,  and  straightway  sinned 
against  God  and  each  other. 

God  rebukes  their  blindness  and  sin.  "I 
will  take  no  bullock  out  of  thy  house,  for  every 
beast  of  the  forest  is  mine;  offer  unto  God 
thanksgiving,  and  pay  thy  vows  unto  the  Most 
High."  It  was  as  if  he  had  said  to  them :  I 
am  not  a  man  that  I  should  be  partner  in  your 
iniquity  or  receive  the  fruit  of  your  sin.  I  am 
the  Lord,  and  love  purity,  and  justice,  and 
truth.  "  Thou  thoughtest  that  I  was  altogether 
such  a  one  as  thyself;  but  I  will  reprove 
thee,  and  set  them  in  order  before,  thine  eyes. 
Whoso  offereth  praise,  glorifieth  me;  and  to 
him  that  ordereth  his  conversation  aright,  will 
I  show  the  salvation  of  God." 

A  proper  conception  of  the  character  of  God 
/  is  essential  to  true  worship.  We  can  not,  of 
course,  "find  out  the  Almighty  unto  perfection," 
but  we  can,  by  the  study  of  His  Word,  attain 
such  knowledge  as  will  fit  us  to  render  Him 
acceptable  service.  His  Word  and  character 
are  in  harmony,  and  neither  can  be  properly 
studied  alone.     He  is  his  own  interpreter  and 


The  True  God.  23 

the  interpreter  of  His  truth.  If  we  would 
savingly  know  that  truth,  we  must  know  Him. 
If  we  would  glorify  Him,  either  by  word  or 
work,  we  must  understand  His  will.  There  is 
no  saving  faith  or  true  desire  for  His  glory  in 
such  a  conception  of  Him  as  that  of  the  con- 
text. He  who  thinks  of  Him  as  unjust  or 
unmerciful,  has  not  the  first  qualification  for 
worship. 

Our  views  of  particular  doctrines  are  more 
or  less  affected  by  the  conception  of  God  upon 
which  our  theology  rests.  This  conception  is 
to  the  mind  what  perspective  in  a  picture  is  to 
the  eye.  If  it  is  accurate,  objects  have  their 
proper  size  and  form;  if  inaccurate,  they 
are  distorted.  '  It  is  the  background  of  theo- 
logical thought.  Its  light  or  shade  gives  a 
general  tone,  which  affects  every  particular 
point. 

We  may  illustrate  this :  A  certain  class 
regard  God  as  the  personification  of  justice, 
but  are  blind  to  more  tender  attributes.  As 
the  Greeks  of  old  magnified  strength  in  Her- 
cules, they  magnify  stern,  unbending  justice. 
Their  minds  rest  on  the  law  and  on  the  fact 
of  sin.  They  hear  the  thunderings  and  see 
the  clouds  and  lightnings  about  the  summit  of 
Sinai.  The  conception  is  true  so  far  as  it  goes, 
but  it  is  incomplete.     They  see   one   side   of 


24  The  True  God. 

the  divine  character — the  side  which  would 
seem  to  them  most  godlike  in  man. 

Another  class  see  only  love.  They  delight 
in  such  Scripture  as,  "God  is  love/'  They 
believe  that  He  is  just,  but  the  study  of  justice 
is  an  ungrateful  task.  The  problem  of  sin  and 
punishment  is  too  darkly  colored,  and  they  turn 
the  page  to  more  cheerful  pictures.  The  diffi- 
culty with  both  classes  is,  that  their  God  is  an 
ideal  and  not  the  God  of  the  Bible.  They  use 
the  Bible,  indeed,  but  only  as  a  man  with  one 
eye  uses  a  stereoscoj^e.  They  read  it  through 
glasses  colored  by  their  conception  of  what  God 
ought  to  be,  forgetting  that,  "as  the  heavens 
are  higher  than  the  earth,  so  are  God's  ways 
higher  than  our  ways,  and  his  thoughts  than 
our  thoughts. " 

The  result  is  manifest  in  their  treatment  of 
other  truth.  One  looks  on  the  atonement  as  a 
legal  process  in  which  God  holds  Christ,  as 
security  for  men,  to  the  strict  letter  of  the  law. 
The  other  is  shocked  at  the  idea  of  vicarious 
suffering.  He  can  not  think  of  punishment 
as  actually  inflicted  on  the  innocent.  He  in- 
terprets the  fifty-third  chapter  of  Isaiah  figu- 
ratively, and  makes  an  object  lesson  of  the  cross. 
The  difficulty  with  both  is  in  the  attempt  to 
harmonize  Scripture  with  a  wrong  conception 
of  God.     Many  a  man  has  given  up  the  doc- 


The  True  God.  25 

trine  of  a  vicarious  atonement,  as  taught  in 
the  Bible  and  believed  by  the  Church,  because 
it  was  not  altogether  such  an  atonement  as  a 
God,  made  in  his  likeness,  would  devise.  It 
is  significant  that  men  who  go  astray  in  this 
direction  often  retrace  their  steps  or  go  on  to 
infidelity.  A  few  years  convince  them  that 
they  must  give  up  their  preconceived  idea  of 
God  or  give  up  the  Bible. 

The  same  thing  is  true  of  those  who  reject 
the  doctrine  of  future  punishment,  because  it 
does  not  harmonize  with  their  conception  of 
God.     "  How,"  it  is  asked,  "  can  our  Father  so 
smother  and  forget  his  love  as  to  eternally  pun- 
ish a  disobedient  child?  "     The  question  pro- 
ceeds upon  a  wrong  conception  of  the  divine 
Fatherhood.     He  is,  indeed,  a  Father,  but  not 
altogether  such   a  father   as  ourselves.     The 
doctrine  of  the  punishment  of  sin  is  hard  to 
hear,  and  harder  to  understand;  but  where  the 
Scripture  is  plain,  choice  must  be  made,  and 
he  errs  to  his  injury  who  clings  to  a  precon- 
ceived idea  and  rejects  the  Divine  Word. 

Christians  are  sometimes  bewildered  by 
strange  providences.  Wickedness  flourishes 
and  goodness  is  under  a  cloud.  They  are 
tried  by  floods  or  fire,  or  by  sickness  or  the 
loss  of  friends,  until  they  feel  as  Job  did,  that 
the  Lord  has  become  their  enemy.     Who  can 


\r 


26  The  True  God. 

explain  the  chastening  of  the  Lord?  We  say 
and  believe,  without  realizing,  that  He  afflicts 
in  love.'  We  do  not  know  ourselves,  or  our 
sin  or  necessity.  Job,  feeling  himself  "  clean 
and  without  transgression,"  grieved  over  his 
misfortune.  The  same  Job,  after  the  revelation 
which  gave  him  a  true  view  of  God,  said:  "I 
have  uttered  things  which  I  understood  not. 
Now  mine  eye  seeth  thee,  wherefore  I  abhor 
myself  and  repent  in  dust  and  ashes." 

Much  of  the  complaint  with  which  we  meet 
trial  springs  from  a  wrong  conception  of  God. 
We  do  not  see  Him  as  He  is,  and  hence  do 
not  see  ourselves  as  we  are.  We  have  ideas 
of  what  His  providence  ought  to  be,  but  the 
question  of  Elihu  is  appropriate :  "Should  it 
be  according  to  thy  mind?  Nay;  it  is  not 
of  man  that  walketh  to  direct  his  steps."  The 
Word  of  God  is  our  light.  In  it  we  have  a 
revelation  of  God  which  explains  His  provi- 
dence, or  if  it  does  not  explain,  gives  comfort, 
which  is  better  than  knowledge.  "Blessed  be 
God  my  Savior  which  giveth  songs  in  the 
night."  As  the  heavens  are  higher  than  the 
earth,  so  are  God's  attributes,  and  His  plan  of 
salvation,  and  His  providence  above  those  of 
men. 

Man  was  originally  the  injage  of  God,  but 
the  image  has  been  so  marred  that  He  is  no 


The  True  God.  27 

longer  recognized  in  it.  If  we  would  know 
Him ,  we  must  look  elsewhere  than  to  human 
nature.  There  are  indeed  men  in  whom  jus- 
tice, or  mercy,  or  other  godlike  qualities  are 
manifest,  but  these  qualities,  even  if  they  were 
perfect,  are  not  the  sum  of  the  Divine  char- 
acter. We  can  not  point  to  the  man  in  whom 
they  are  most  developed  and  say  God  is  alto- 
gether such  as  he  is.  We  can  not  even  sum 
up  all  that  seems  good  to  us  and  say  this  is 
God.  The  world  by  wisdom  did  not,  and  can 
not,  know  God,  except  as  He  has  revealed  Him- 
self in  His  work  and  Word,  and  especially  in 
his  Son  Jesus  Christ.  If  we  would  know  Him, 
we  must  study  this  revelation.  We  may  do 
this  reverently  with  the  helps  which  good  men, 
going  over  the  ground,  have  prepared,  and  such 
a  help  will  be  found  in  this  formula:  "God  is 
a  Spirit,  infinite,  eternal  and  unchangeable,  in 
his  being,  wisdom,  power,  holiness,  justice, 
goodness  and  truth."  Can  any  human  words 
better  emphasize  the  thought  of  our  text?  The 
contrast  between  the  human  conception  of  God 
and  the  God  of  the  Bible  is  in  every  word. 
Man  is  not  infinite,  but  finite.  He  is  not  eter- 
nal, but  a  creature  of  yesterday.  He  is  not 
unchangeable.  The  most  perfect  God  which 
we  can  make  in  our  image  must  partake  of 
our  finite,  changeable  nature;  but  God  is,  in 


28  The  True  God. 

his  being  and  attributes,  yesterday,  today,  and 
forever  the  same.  "Even  from  everlasting  to 
everlasting  thou  art  God." 

No  study  of  God's  character  is  more  profit- 
able than  that  to  which  we  are  invited  by  the 
life  of  Christ.  He  was  the  "image  of  the  in- 
visible God;"  "the  brightness  of  his  glory  and 
the  express  image  of  his  person."  "Philip 
saith  unto  him,  Lord,  show  us  the  Father,  and 
it  sufficeth  us.  Jesus  saith  unto  him,  Have  I 
been  so  long  time  with  you,  and  yet  hast  thou 
not  known  me,  Philip  ?  He  that  hath  seen  me, 
hath  seen  the  Father."  Well  might  the  offi- 
cers say,  "Never  man  spake  like  this  man;" 
for  never  man  before  Him  had  divine  wisdom. 
He  was  the  manifestation  of  God,  and  those 
who  know  Him  have  a  true  conception  of  the 
Father. 

The  study  of  Christ's  life  is  profitable  not 
only  for  doctrine,  that  we  may  know  God,  but 
for  instruction  in  righteousness,  that  we  may 
grow  into  His  likeness.  He  is  our  example. 
"Let  the  same  mind  be  in  you  which  was  also 
in  Christ  Jesus."  All  his  attributes  are  for 
our  imitation.  To  be  holy,  as  He  was  holy; 
to  be  like  Christ,  in  justice,  mercy  and  other 
attributes,  is  to  be  like  God.  Imitation  of 
Christ  is  godliness.  It  is  not  only  our  duty, 
but  our  privilege  "to  walk  as  he  walked;"  and 


The  True  God  29 

we  may  do  this  in  faith  that  grace  sufficient 
for  our  necessities  will  be  given.    The  promise 
is,  that  although  He  is  not  altogether  such  as 
we  are,  "we  shall  be  like  Him;"  that  the  image 
of   God  lost  in  the  Fall  shall  be  restored  in 
Christ.     That  we  do  not  at  once  attain,  is  no 
reason   for  discouragement.     Shall   the  artist 
despair  because  his  model  is  beyond  his  pow- 
ers? because  the  rose  is  perfect,  shall  he  not 
paint  roses?     ISTo  arrow  goes  without  a  curve 
to  its  mark ;  that  aimed  high  goes  farther  than 
that  sent  on  a  dead  level.    So  he  whose  thoughts 
are  on  the  perfect  character  of  God,  will  reach 
better  results  than  he  who  copies  a  human 
model.     He  has,  moreover,  the  encouragement 
of  increasing  proficiency  and  of  perfect  knowl- 
edge and  likeness  in  the  future.     "We  shall 
be  like  him,  when  we  shall  see  him  as  he  is." 
The  rewards  of  righteousness  and  the  pun- 
ishment of  sin  are,  like  the  character  of  God, 
known  only  by  revelation,  and  understood,  at 
best,  only  in  part,  in  this  life.     Let  us  not  err 
in  our  conceptions  of  heaven,  making  it  alto- 
gether such  a  place  as  we  would  prepare  for 
ourselves.    Let  us  not  be  misled  by  the  figures 
which  are  necessary  to  picture  it  to  our  finite 
minds.     The  sea  of  glass,  the  streets  of  gold, 
the  jewel  gates,  and  the  tree  and  water  of  life 
are  but  faint  expressions  of  unutterable  beauty 


30  The  True  God. 

and  joy.  The  glory  which  overcame  the  three 
disciples  on  the  mount  of  transfiguration,  and 
before  which  John,  in  Patmos,  fell  as  dead,  can 
not  be  expressed  in  finite  language.  Equally 
unutterable  are  the  miseries  of  the  world  for 
which  the  wicked  are  preparing  themselves. 
The  fire,  and  the  worm,  and  the  valley  of  tor- 
ment should  not  mislead  us.  They  are  not  a 
hell  altogether  like  the  hells  of  earth;  for  as 
the  heaven  is  higher  than  the  earth,  and  as 
Grod  is  greater  than  our  conception  of  him,  so 
is  heaven  more  heavenly  and  hell  more  dread- 
ful than  anything  man  can  imagine. 
Let  us  seek  the  one  and  flee  the  other. 


III. 

THE  SEARCH  AFTER  GOD. 


'Canst  thou  find  out  the  Almighty  unto  perfection  f" — Job  xi.  7. 


W 


E  believe  in  God,  the  Creator  of  all 
things.  We  believe  in  His  Word,  and 
that  it  is  given  to  teach  us  His  character  and 
will.  "The  Scriptures  principally  teach  what 
man  is  to  believe  concerning  God,  and  what 
duty  God  requires  of  man." 

Even  with  the  open  Bible,  however,  men 
differ  in  their  idea  of  God.  They  may  accept 
the  inspired  statements  that  God  is  a  Spirit; 
that  He  is  love ;  that  His  throne  is  established 
in  righteousness ;  that  He  is  holy.  They  may 
unite  in  a  definition  of  God  as  a  Spirit,  infinite, 
eternal  and  unchangeable  in  being  and  attri- 
butes, and  yet  have  no  true  conception  of  Him. 
It  is  one  thing  to  know  the  facts  concerning 
God,  and  another  thing  to  know  God.  You 
may  know  the  face  and  voice  and  history  of  a 
fellow-man,  and  yet  not  know  him.  You  may 
be  much  with  'him,  but  have  no  view  of  his 
heart.     You  may  judge  him  harsh  and  cruel, 

(31) 


32  The  Search  After  God. 

when  he  is  really  tender.  There  may  be  that 
in  you  which  repels  him,  and  makes  it  impos- 
sible for  you  to  know  him.  So  our  knowledge 
of  God  is  dependent  not  only  on  Him  and 
on  the  full  introduction  erven  in  His  Word, 
but  upon  ourselves.  A  student's  success  de- 
pends not  on  his  books  and  teachers  only,  but 
on  himself.  He  may  lack  the  mind  to  grasp 
truths  which  are  clear  to  others. 

The  study  of  God's  character  is  a  spiritual 
exercise,  the  success  of  which  depends  on  the 
spiritual  condition.  "A  sound  mind  in  a  sound 
body"  is  necessary  to  successful  study;  and, 
we  may  add,  a  sound  spirit  in  a  sound  mind 
is  necessary  to  spiritual  success.  Apply  this 
thought  to  the  study  of  God's  character.  The 
devout  soul  longs  for  knowledge  of,  and  com- 
munion with  Him.  How  are  they  to  be  ob- 
tained? "  Canst  thou  by  searching  find  out 
God?"  No;  that  is  not  the  way  to  find  Him. 
As  well  search  for  the  light,  or  for  music  which 
fills  the  air,  or  for  the  air  itself  which  is  all 
about  us.  If  one  can  not  see  the  light,  the 
fault  is  in  his  eye;  so  if  we  do  not  see  God, 
the  fault  is  our  own.  Years  ago  a  large  tele- 
scojDe  was  brought  to  this  country  and  great 
results  were  expected  from  its  use.  It  was 
turned  one  evening  to  a  distant  star,  and  stu- 
dent after  student  noted  with  wonder  a  pecul- 


The  Search  After  God  33 

iarity  of  the  light.  The  professor  was  called, 
and,  with  no  wonder  whatever,  took  out  the 
eye-glass  to  find  it  defective.  The  peculiar 
light  was  not  in  the  star,  but  in  the  telescope. 
It  is  so  with  us.  We  may  look  at  God  in  all 
honesty,  and  may  see  Him  as  He  is  not.  We 
may  see  him  differently  at  different  times. 
Just  as  the  moon  has  its  phases,  so  we  may 
see  one  attribute  and  then  another.  The 
change  is  not  in  God.  He  is  the  same  in  all 
generations.  One  person  may  see  only  his 
justice,  another  only  his  love ;  but  as  the  moon 
is  always  round,  whatever  shape  it  seems  to  be, 
so  God  is  both  loving  and  just  and  perfect  in 
these,  as  in  every  attribute  of  His  being. 

That  our  idea  of  God  depends  on  our  spirit- 
ual condition,  rather  than  on  any  study  of  Him, 
is  plainly  taught  in  the  Scriptures.  "With  the 
pure,  thou  wilt  show  thyself  pure:  and  with 
the  fro  ward,  thou  wilt  show  thyself  froward." 
Again  he  says:  "With  the  merciful,  thou  wilt 
show  thyself  merciful:  and  with  the  upright 
man,  thou  wilt  show  thyself  upright."  The 
meaning  of  this  is  not  that  God  changes ;  that 
He  is  pure  to  one  and  froward  to  another ;  that 
He  is  merciful  at  one  time  and  unmerciful  at 
another;  but  that  a  pure  person  will  see  and 
rejoice  in  God's  purity,  the  merciful  will  mag- 
3 


34  The  Search  After  God. 

nify  his  mercy,  but  to  the  froward,  the  wicked, 
he  will  seem  harsh  and  ungracious. 

The  unprofitable  servant  saw  God  in  this 
light.  He  said:  "Lord,  I  knew  thee  that  thou 
art  a  hard  master,  reaping  where  thou  hast  not 
sown."  The  other  servants  saw  Him  as  a  kind 
and  generous  Master.  He  was  the  same  to  all. 
That  he  appeared  different,  was  because  they 
were  different. 

While  Christ  was  upon  earth,  there  was 
division  in  regard  to  Him.  "  Some  said,  He 
hath  a  devil;  others  said,  He  is  of  God." 
After  His  death,  there  was  equal  division.  He 
was  to  the  Jews  a  stumbling-block,  and  to  the 
Greeks  foolishness ;  but  to  those  who  believed 
He  was  the  power  of  God  and  the  wisdom  of 
God  unto  salvation.  Even  among  the  apostles 
there  were  different  views  of  Christ's  character; 
so  there  were  different  views  of  God  the  Father. 
The  beloved  and  loving  disciple  said,  "  God  is 
love."  The  logical  disciple — the  systematic 
theologian — reasoned  of  the  mystery  of  godli- 
ness ;  to  him  God  was  just.  Together  and  with 
the  other  inspired  writers,  they  have  given  us 
a  perfect  representation  of  the  Godhead.  This 
it  is  our  privilege  to  study,  that  we  may  know 
God  and  our  duty  to  Him. 

The  study,  however,  must  be  experimental. 
A  man  may  study  astronomy  in  his  room  with 


The  Search  After  God.  35 

books,  and  never  look  at  a  star  or  use  an  instru- 
ment.    One  may  study  chemistry  or  surgery 
without  experiments,  but  he  does  it  at  a  dis- 
advantage.    No  amount  of  reading  can  com- 
pensate for  the  neglect  to  practice.      So  no 
amount  of  reading,  though  it  be  in  the  Bible, 
can  justify  one  in  failure  to  do  the  things  com- 
manded.    Experimental  religion  is  necessary 
to  Christian  knowledge.     You  can  not  find  out 
the  Almighty  to  perfection  by  simply  search- 
ing even  in  the  Bible.     He  is  there  revealed, 
but  His  glory  is  hidden  from  the  mere  reader. 
To  find  Him  out,  we  must  read  and  experiment. 
We  must  put  in  practice  the  principles  of  the 
Bible.    These  principles  are  gathered  together 
in  a  law.     If  we  would  know  Him,  we  must 
keep  His  law.    Nothing  prevents  our  knowing 
God  but  sin,  the  transgression  of  the  law.     It 
is  a  vail  which  is  over  our  faces,  and  through 
which  we  see  imperfectly.      If  we  would  re- 
move the  vail  and  see  Grod  as  He  is  revealed 
in  Christ,  we  must  obey  His  Word.    "  He  that 
hath  my  commandments  and  keepeth  them,  he 
it  is  that  loveth  me :  and  he  that  loveth  me  shall 
be  loved  of  my  Father,  and  I  will  love  him  and 
will  manifest  myself  to  him.    Judas  said,  Lord, 
how  is  it  that  thou  wilt  manifest  thyself  unto  us 
and  not  unto  the  world?"— that  is,  How  shall 
we  have  knowledge  of  Grod  which  others  do  not 


36  The  Search  After  God. 

have?  "Jesus  answered,  If  a  man  love  me, 
he  will  keep  my  words,  and  my  Father  will 
love  him;  and  we  will  come  unto  him  and 
make  our  abode  with  him."  This  is  not  sal- 
vation by  works.  Salvation  is  always  by  faith 
in  a  crucified  Redeemer.  There  is  no  other 
way.  These  words  were  addressed  to  believers. 
They  are  a  command  to  show  faith  by  obedi- 
ence, and  a  promise  to  him  who  obeys  of  the 
presence  and  blessing  of  God.  God  will  make 
His  abode  with  those  who  keep  His  command- 
ments. They  will  have  daily  acquaintance 
with  Him,  and  new  views  of  His  character 
and  will. 

There  is  but  one  way  to  know  God,  and  that 
is  by  obedience.  There  is  but  one  way  to  His 
presence,  and  that  is  the  way  of  holiness.  With- 
out holiness,  no  man  can  see  the  Lord.  The 
first  step  in  this  way  is  to  believe  in  Christ ; 
after  this,  His  footprints  give  us  the  direction. 
Imitating  His  example,  we  may  know  God  as 
He  knew  Him.  During  His  life  on  earth,  He 
was  ever  with  the  Father;  there  was  no  vail 
of  separation  between  them,  because  there  was 
no  sin.  He  was  holy,  harmless,  and  separate 
from  sinners ;  there  wTas  no  guile  in  Him.  He 
was  in  all  points  tempted,  yet  without  sin.  If 
we  would  truly  know  God*  we  must  be  holy,  as 
Christ  was  holy. 


The  Search  After  God.  37 

With  this  thought  in  mind,  turn  to  the 
Beatitudes  and  read  the  words:  "Blessed  are 
the  pure  in  heart:  for  they  shall  see  God." 
Purity  means  holiness.  God's  holiness  is  the 
sum  of  all  His  attributes.  He  whose  heart  is 
holy,  shall  know  a  holy  God.  Our  Savior  an- 
swers the  question  which  Zophar  put  to  Job, 
"Canst  thou  find  out  the  Almighty?"  The 
pure  in  heart  shall  see  Him. 

This  question  is  practical.  It  touches  the 
secret  spring  of  Christian  happiness.  He  who 
has  true  communion  with  God,  has  a  joy  above 
anything  of  earth;  yet  too  many  neglect  this 
communion,  allowing  sin  to  separate  between 
them  and  God.  They  do  not  see  Him  and 
live  in  His  smile,  because  they  do  not  meet 
the  conditions.  I  know  a  young  man  (some 
of  you  know  such)  whose  life  illustrates  this 
truth.  He  is  a  Christian,  but  a  very  sorry  one. 
He  prays  little,  and  reads  the  Bible  less ;  he 
does  no  work  in  the  Sabbath-school  or  church; 
he  does  not  enjoy  Christian  conversation;  he 
takes  no  pleasure  in  religion;  he  wishes  he 
could,  but  does  not  know  why  it  has  not  the 
charm  it  once  had.  I  know  why;  I  can  tell 
his  trouble  as  a  physician  can  tell  a  common 
disease  by  its  symptoms.  There  is  a  sin  (I  do 
not  know  what  it  is),  perhaps  a  cherished 
habit,    secretly    indulged.      It    prevents    his 


38  The  Search  After  God. 

communion  with  God,  and  so  paralyzes  his 
soul. 

I  said,  He  is  a  sorry  Christian.  If  you  know 
any  like  him,  pray  for  them.  If  you  have 
yourself  secret  or  open  sins  which  hinder  your 
walk  with  God,  pray  for  yourself.  There  is 
no  more  unpleasant  life  than  that  of  one  who 
believes  in  Christ  and  yet  rejects  the  strength 
he  offers;  who  gives  up  this  world's  joy  and 
neglects  the  joy  of  religion.  Such  an  one  takes 
the  bond  of  Christianity  without  its  blessing; 
he  bears  the  cross,  without  the  strength  which 
makes  it  light.  He  is  like  a  boat  without 
speed  enough  to  give  steerage;  he  is  like  a 
wave  of  the*  sea,  driven  of  the  wind  and  tossed. 
He  dwells  in  middle  ground  between  two  hos- 
tile armies,  spoiled  of  his  enjoyment  by  one 
and  of  his  peace  by  the  other.  He  accom- 
plishes nothing  for  the  Master  in  life,  and  in 
death  leaves  friends  to  doubt  whether  he  was 
really  converted  or  not. 

From  this  type  of  Christianity  may  God 
preserve  us.  Let  us,  by  God's  help,  preserve 
ourselves.  And  to  this  end,  let  us  put  away 
whatever  hinders  our  approach  to,  and  enjoy- 
ment of,  God.  Let  us  cultivate  that  holiness 
which  opens  our  eyes  to  His  holiness.  Let  us 
strive  to  be  like  Him,  that  we  may  see  Him 


The  Search  After  God.  39 

as  He  is.     God-likeness,  or  as  we  have  short- 
ened the  word,  godliness,  is  holiness. 

No  attribute  of  God  is  more  emphasized  in 
the  Bible  than  holiness.  As  we  said  before,  it 
is  the  sum  of  all  the  attributes.  "  Holy,  holy, 
holy,  art  thou,  0  Lord  God  of  hosts."  At  the 
same  time,  no  duty  is  more  emphatically  urged 
upon  God's  people  than  holiness.  It  is  the 
sum  of  all  duties.  We  are  urged  to  put  away 
all  sin,  and  to  grow  in  grace  and  in  the  knowl- 
edge of  our  Lord.  This  growth  in  grace,  or 
holiness,  is  the  process  by  which  we  reach 
knowledge,  and  in  this  knowledge  is  the  soul's 
highest  happiness. 

Holiness  and  happiness  are  twin  sisters. 
We  may,  for  the  sake  of  explanation,  speak 
of  the  one  as  older  and  introducing  the  other; 
but,  really,  they  are  born  at  the  same  time, 
and  grow  side  by  side.  As  we  become  holier, 
we  are  happier.  "Blessed  are  the  undefiled 
in  the  way" — or,  in  other  words,  Happy  are 
the  holy — "who  walk  in  the  law  of  the  Lord;" 
"Blessed  is  the  man  in  whose  spirit  there  is 
no  guile;"  "Blessed  are  the  pure  in  heart." 
They  walk  with  God  as  Enoch  did;  they  talk 
with  Him  as  Moses  did;  they  rejoice  in  Him 
as  Peter  did,  with  joy  unspeakable  and  full  of 
glory.  Their  eyes  are  opened,  also,  to  under- 
stand His  Word.     Christ  gave  thanks  to  God 


40  The  Search  After  God. 

that  He  had  hid  some  things  from  the  wise  and 
prudent,  and  revealed  them  unto  babes.  We 
may  apply  His  words  to  all  the  essential  doc- 
trines of  salvation.  They  are  revealed  in  their 
fullness,  not  to  the  student,  the  philosopher,  or 
the  very  learned,  but  to  the  obedient.  There 
are  difficult  things  in  the  Bible  which  require 
the  wisdom  of  the  wise ;  there  are  very  simple 
things  which  the  wise  never  learn,  which  can 
only  be  learned  by  obedience.  "If  any  man 
will  do  his  will,  he  shall  know  of  the  doctrine." 
Holiness  opens  the  eyes,  not  only  to  see  God, 
but  to  understand  the  Bible — not  in  its  philo- 
sophical distinctions,  nor  in  its  history  or  geog- 
raphy, but  in  its  spiritual  truths. 

My  friends,  if  you  wish  to  know  God  and  to 
know  your  duty,  and  to  glorify  God  and  to 
enjoy  Him  forever,  strive  to  be  holy.  Make 
it  the  rule  of  your  life  to  do  what  is  right,  not 
in  your  own  strength,  but  by  faith  in  Christ; 
not  in  any  boastfulness,  but  in  humble  humility, 
with  repentance,  knowing  that  God  dwells  in 
the  high  and  holy  place ;  with  him,  also,  that 
is  of  a  contrite  heart.  "  Canst  thou  by  search- 
ing find  out  God?"  "Without  holiness  no 
man  shall  see  the  Lord."  "Blessed  are  the 
pure  in  heart:  for  they  shall  see  God." 


IV. 
HUMAN  DEPRAVITY. 


11  By  one  man's  offence  death  reigned."— Romans  v.  17. 

THE  Bible  teaches  that  all  men  are  sinners. 
"There  is  not  a  just  man  upon  the  earth 
thatdoeth  good  and  sinneth  not;"  "All  have 
sinned,  and  come  short  of  the  glory  of  God;" 
"There  is  none  righteous:  no,  not  one." 

It  teaches  also  that  sin  is  inherited.  "Be- 
hold, I  was  shapen  in  iniquity;"  "By  one 
man's  disobedience  many  were  made  sinners." 
It  teaches  still  farther  that  the  condition  of 
the  sinner  is  hopeless,  so  far  as  his  own  efforts 
are  concerned.  He  can  do  nothing  for  himself. 
"Who  can  bring  a  clean  thing  out  of  an  un- 
clean? not  one."  He  is  "not  subject  to  the 
law  of  God,  neither,  indeed,  can  be." 

Some  Christian  people  are  shocked  at  the 
idea  of  total  depravity,  but  their  protest  is 
against  the  term  rather  than  the  doctrine.  The 
words  have  a  formidable  sound  and' may  be 
misunderstood.  They  do  not  mean  that  every 
man  is  as  wicked  as  it  is  possible  for  a  man  to 

(41) 


42  Human  Depravity. 

be,  but  simply  this :  that  the  nature  of  man  is 
sinful;  that  when  our  first  parents  sinned,  a 
seed  of  evil  was  planted  in  their  souls — a  seed 
which  has  multiplied  itself  as  their  race  has 
increased.  It  means  that  just  as  the  ground 
at  the  time  of  the  Fall  was  cursed  with  thorns 
and  briars  and  thistles,  and  other  hurtful 
things,  so  our  race  was  cursed.  The  covenant 
made  with  Adam  was  for  himself  and  his  pos- 
terity, and  that  posterity  are  partners  in  his 
sin  and  fall. 

We  are  not  now  discussing  the  guilt  of  his 
sin,  but  simply  its  results.  Its  effect  on  our 
race  was  the  loss  of  original  righteousness,  and 
the  corruption  of  our  nature. 

Notice  the  sense  in  which  we  use  the  word 
total.  The  corruption,  or  depravity,  touches 
the  whole  nature.  Soul,  mind  and  body  are 
affected  by  it.  The  body  may  be  well  devel- 
oped and  beautiful,  but  it  has  in  it  the  seed  of 
death.  The  mind  may  be  brilliant  and  strong, 
but  it  will  fail.  The  soul  may  not  yet  be  ac- 
quainted with  actual  sin,  but  it  has  the  tendency 
to  it.  There  is  a  disposition  which,  unless  re- 
strained by  divine  grace,  will  as  surely  ripen 
into  sin,  as  thistle-seeds  will  ripen  into  thistles, 
or  a  cannon-ball,  dropped,  fall  to  the  ground. 

The  Bible  makes  this  very  clear.  It  speaks 
of    men   as    "dead    in   trespasses   and   sins.', 


Human  Depravity.  43 

"Total  depravity"  is  a  hard  saying,  but 
"death"  is  even  harder.  The  meaning  of  the 
apostle  in  using  it  is,  that  in  the  Fall  our  race 
became  so  helplessly  disposed  to  sin,  that,  but 
for  God's  grace,  we  could  have  no  more  power 
than  a  dead  body.  The  words,  "In  the  day 
that  thou  eatest  thereof  thou  shalt  surely  die," 
were  fulfilled.  "By  one  man  sin  entered  into 
the  world,  and  death  by  sin."  It  was  the 
same  consciousness  which  led  Paul  to  say,  "In 
Adam  all  die;"  which  led  David  to  cry  out, 
"Behold,  I  was  shapen  in  iniquity;"  and  Job 
to  say,  "Who  can  bring  a  clean  thing  out  of 
an  unclean?  "  "  That  which  is  born  of  the  flesh 
is  flesh; "  "The  carnal  mind  is  enmity  against 
God;"  "For  when  we  were  in  the  flesh,  the 
motions  of  sin  did  work  in  our  members  to 
bring  forth  fruit  unto  death."  Can  language 
furnish  any  stronger  statement  of  the  doctrine 
than  this?  The  fall  of  Adam  threw  both  him 
and  his  descendants  into  a  state  as  hopeless  as 
death.  Just  as  a  dead  body  corrupts,  so  the 
soul  hastens  to  its  decay. 

The  unregenerate  man  may  not  be  as  bad  as 
it  is  possible  to  be,  or  even  as  bad  as  many 
about  him  are.  He  may  be  comparatively  good 
and  lovable,  free  from  bad  habits,  honest  and 
moral.  We  all  know  such  men.  The  seed  of 
evil  has  not  grown  in  his  soul,  but  it  is  there. 


44  Human  Depravity. 

The  disease  of  sin  has  not  reached  a  forward 
stage,  but  it  is  a  fatal  disease,  nevertheless. 
Lust,  the  natural  disposition  to  evil,  may  be 
restrained ;  but  when  it  hath  conceived,  it  bring- 
eth  forth  sin ;  and  sin,  when  it  is  finished,  bring- 
eth  forth  death.  Lust,  sin,  death,  these  words 
mark  the  downward  course  of  the  natural  man. 
The  seed,  the  disease,  the  lust,  the  disposition 
to  evil,  are  of  one  and  the  same  meaning.  Man, 
by  the  Fall,  became  depraved.  He  is  "prone 
to  evil."  "To  be  carnally  minded,  is  death." 
This  death  or  depravity,  or  tendency  to  evil,  is 
an  hereditary  disease.  It  descends  from  the 
fathers  to  the  children,  not  only  to  the  third 
and  fourth,  but  to  every  generation. 

Just  here  a  difficulty  occurs  to  some.  God 
is  good;  He  is  a  loving  Father,  and  surely 
would  not  thus  curse  a  race  with  the  sin  of 
one  pair.  Here  is  a  tender  child.  Its'  eyes 
have  scarcely  opened  to  this  world's  light;  its 
soul  is  pure  from  actual  sin ;  it  knows  no  differ- 
ence between  right  and  wrong.  Surely  there 
can  be  no  depravity,  no  seed  of  sin,  here ;  surely 
the  curse  of  its  parents,  and  of  the  parents  of 
its  race,  can  not  rest  on  it.  Here  is  another 
child.  It  counts  its  age  not  by  months  or 
weeks,  but  by  days  only;  yet  the  physician 
sees  on  it  the  marks  of  corruption,  and  knows 
that  its  life,  if  it  lives,  will  be  one  of  loathsome 


Human  Depravity.  45 

sickness.  Why?  the  child  has  done  no  sin. 
Nay,  but  the  sin  of  its  father  is  written  in  its 
blood. 

By  analogy,  natural  truths  may  help  us  to 
understand  spiritual.  The  physical  poison 
which  descends  from  father  to  son  illustrates 
the  soul  poison — the  depravity  which  has  cursed 
our  race  since  the  Fall.  Children  are  not  many 
months  old  before  the  fruits  of  this  depravity 
are  manifest.  They  may  be  models  of  beauty 
and  affection,  yet  those  who  love  them  most 
are  conscious  of  the  naturally  evil  inclination 
of  their  hearts.  Temper  shows  itself;  deceit 
is  not  far  behind  it;  selfishness  rules  them.  At 
times  they  are  angels;  again,  an  evil  spirit 
possesses.  Do  you  say  they  are  young  and 
scarcely  know  right  and  wrong?  Granted; 
yet  even  in  tender  years  the  disposition  to  sin 
is  manifest,  and  the  Scripture  is  sustained 
which  says:  "They  go  astray  as  soon  as  they 
be  born,  speaking  lies."  There  is  another 
Scripture  which  says:  "The  imagination  of 
man's  heart  is  evil  from  his  youth  up." 

The  little  child  is  an  emblem  of  purity  only 
because  in  it  the  tendency  to  sin  is  less  devel- 
oped into  actual  wickedness  than  in  those  who 
are  older.  As  years  increase,  natural  deprav- 
ity manifests  itself  more  and  more,  and  the 
words  of  Job  are  justified,  "Man  drinketh  in- 


46  Human  Depravity. 

iquity  like  water;"  that  is,  he  is  by  nature 
inclined  to  sin ;  he  sins  as  naturally  and  easily 
as  a  thirsty  man  drinks  water. 

Had  Adam  not  sinned,  he,  and  with  him  our 
race,  of  which  he  was  the  representative,  would 
have  naturally  inclined  to  holiness.  Nothing- 
would  have  interrupted  communion  with  God. 
The  affections  would  have  been  fixed  on  holy 
things,  the  conscience  would  have  been  infallible 
in  its  leadings,  the  will  would  have  been  in  har- 
mony with  God's  will ;  but  in  the  Fall,  the  affec- 
tions, the  conscience  and  the  will,  and,  indeed, 
the  whole  nature  of  man,  became  biased  toward 
evil.  The  affections  are  not  set  on  things  above, 
but  on  things  of  comparatively  trifling  value, 
and  sometimes  on  things  that  are  vicious.  God's 
infinite  love  and  holiness  do  not  besret  love, 
because  the  carnal  mind  is  enmity  against  Him. 
The  enmity  of  his  heart  will  not  be  re- 
strained, but  is  manifest  in  open  rebellion. 
Depravity  manifests  itself  in  indifference  oft- 
ener  than  in  hatred  to  God.  "  God  is  not  in 
all  their  thoughts."  Their  hearts  are  so  ab- 
sorbed in,  and  inclined  to,  other  things,  that 
they  can  not  love  Him  with  pure  affection. 

The  conscience,  also,  is  perverted.  It  does 
not  condemn  the  wrong  and  approve  the  right 
with  that  certainty  which  would  mark  the  con- 
science of  an  holy  being.     Sometimes  it  is  so 


Human  Depravity.  47 

perverted  that,  in  the  language  of  Scripture, 
"It  calls  evil  good,  and  good  evil;  puts  light 
for  darkness,  and  darkness  for  light." 

The  will  is  in  harmony  with  the  affections 
and  conscience,  and  prompts  to  continued  rebel- 
lion against  God.  "Ye  will  not  come  unto  me 
that  ye  might  have  life,"  said  Jesus.  "The 
heart  of  the  sons  of  men  is  wholly  set  in  them 
to  do  evil."  Even  though  they  know  the  right,, 
they  choose  the  wrong.  The  will  is  a  scale. 
Its  beam  goes  down  to  the  side  of  the  heavier 
weight.  Holiness,  happiness,  the  glory  of  God, 
nothing  can  be  weightier  than  these.  But  the 
will  is  depraved ;  its  beam  is  unbalanced ;  its 
inclination  is  to  evil.  There  is  a  law  in  the 
members  which  wars  against  the  law  of  the 
mind,  and  which  brings  men  into  captivity. 
The  whole  race  is  bound  in  this  captivity, tor 
spiritual  death,  and  nothing  less  than  a  new 
birth  will  secure  deliverance.  "Except  a  man 
be  born  again,  he  can  not  see  the  kingdom  of 
God." 

Some  men,  inclined  to  theological  specula- 
tion, have  tried  to  carry  the  study  of  sin  back 
of  the  Garden  of  Eden.  They  have  striven 
to  reach  its  source,  and  to  answer  such  ques- 
tions as  these :  Is  God  the  Author  of  sin  ?  and, 
Why  did  a  holy  and  just  God  permit  it?  On 
these  questions  the  Bible  gives  us  no  light. 


48  Human  Depravity. 

Nature  is  equally  silent.  We  know  that  by 
"one  man's  disobedience  many  were  made  sin- 
ners ;"  "that  by  one  man's  offense  death  reigns." 
We  know  that  it  does  reign ;  we  have  felt  its 
power  in  our  hearts,  and  see  it  in  the  lives  of 
others.  Out  of  depraved  hearts  proceed  evil 
thoughts,  murders,  adulteries,  fornications, 
theft,  false  witness,  blasphemies.  This  is  not 
an  accident  or  an  unusual  development  of  man's 
nature;  it  is  the  natural  outgrowth  of  hearts 
vitiated  and  inclined  to  sin.  Bad  as  these 
things  are,  they  are  but  a  faint  approach  to 
what  it  would  be  had  God  left  our  race  alone 
with  its  depravity.  Read  in  the  third  chapter 
of  Romans  the  description  of  men  without  God, 
and  you  will  see  a  picture  of  our  race  as  it 
would  be  had  not  Heaven  interposed  for  its 
salvation. 

It  is  plain  to  all  that  death  reigns,  and  that 
its  seed  is  in  every  soul.  But  why  is  it  so? 
Many  learned  men  have  sought  in  vain  for 
answer.  The  origin  of  evil  is  a  nut  which  no 
man,  so  far,  has  been  able  to  open.  It  is  one 
of  God's  mysteries.  Time  spent  on  it  is  as 
surely  wasted  as  that  spent  on  the  problem 
of  perpetual  motion.  The  scholastics  discussed 
it;  hundreds  of  books  and  tens  of  thousands 
of  pages  have  been  written  upon  it,  and  yet  the 
question  is  as  simple  and  mysterious  as  ever. 


Human  Depravity.  49 

Why  did  a  just  and  holy  God  permit  sin  in 
the  world? 

I  have  dwelt  on  this  point  for  a  reason. 
Recently,  a  public  lecturer  discussed  it  at 
length.  In  the  name  of  progress,  he  went 
back  to  the  arguments  and  explanations  of 
three  centuries  ago.  There  was  a  time  when 
shaven  monks,  locked  in  cells,  could  devote 
years  to  such  weighty  subjects  as  the  nation- 
ality of  Cain's  wife,  the  size  of  the  human 
soul,  and  the  origin  of  evil.  They  could  cal- 
culate the  number  of  souls  able  to  stand  on 
the  point  of  a  needle,  and  write  the  result 
with  all  soberness.  They  had  nothing  else  to 
do.  But  we  have  no  time  for  idle  speculation. 
Our  study  and  our  religion  are  for  a  purpose. 
The  fact  of  depravity  is  plain;  God's  reason 
for  permitting  it  no  man  can  find  out.  To 
search  for  it  is  folly. 

A  man  floats  on  the  current  of  Niagara; 
suddenly  he  realizes  that  it  is  bearing  him  to 
death.  The  current  is  a  plain  fact;  the  subtile 
power  of  gravitation  which  creates  it  is  a  mys- 
tery. Does  he  rest  on  his  oars,  to  solve  it? 
Nay !  the  question  is  not  why  the  water  hurries 
on  to  its  plunge,  but  how  is  he  to  escape.  His 
feet  are  braced ;  his  grasp  on  the  oars  is  firm ; 
every  muscle  of  his  body  is  strained  for  safety. 
We  are  in  a  like  case.    The  danger  is  manifest. 


50  Human  Depravity. 

The  cry  of  our  soul  is  not,  Why  does  it  happen 
so?  but,  How  shall  we  escape?  The  man 
seized  with  a  dangerous  sickness  does  not  ask 
how  it  happened,  or  why  the  sickness  was  per- 
mitted ;  but,  What  is  the  cure  ?  Is  there  any 
hope  ? 

So  should  we,  as  the  natural  heart  is  reveal- 
ed and  its  clanger  realized,  seek  to  escape.  The 
study  of  our  sin  can  only  be  profitable  as  it 
leads  to  the  remedy.  There  is  hope,  whether 
the  disease  be  in  its  first  or  its  worst  stages; 
there  is  a  balm  in  Grilead;  there  is  a  kind 
Physician  near.  The  very  texts  of  Scripture 
which  declare  our  depravity  and  guilt,  tell  also 
of  its  cure.  "If  through  the  offense  of  one 
many  be  dead,  much  more  the  grace  of  God 
and  the  gift  by  grace,  which  is  by  one  man, 
Jesus  Christ,  hath  abounded  unto  many;" 
"For  when  we  were  without  strength,  in  clue 
time  Christ  died  for  the  ungodly;"  "Whoso- 
ever belie veth,  shall  be  saved." 

Christ  is  the  Physician  and  the  remedy; 
without  Him  there  is  no  hope.  Man  can  not 
cure  himself  of  his  sin.  He  may  moralize  and 
resolve,  but  can  no  more  change  his  nature 
than  a  thorn-tree  can  change  itself  to  a  cedar, 
or  a  diseased  man  purify  his  blood  by  a  thought. 
Such  a  diseased  man  comes  to  a  physician. 
The  currents  of  his  life  are  charged  with  poi- 


Human  Depravity.  51 

son ;  grievous  sores  are  upon  his  face  and  body. 
Ah !  we  will  purify  these  places  and  apply  a 
healing  salve;  he  will  soon  be  well.  "Nay," 
says  the  physician,  "these  sores  are  the  outward 
signs  of  a  hidden  disease ;  washing  and  salves 
are  good,  of  course,  but  they  are  not  enough." 
Pluck  the  thorns  from  a  thorn-tree  and  more 
will  grow  on ;  close  up  these  places  and  others 
will  open.  Some  remedy  must  reach  the  root 
of  the  poison,  or  no  cure  can  be  expected ;  some 
remedy  must  reach  the  root  of  man's  depravity, 
or  he  can  not  be  saved.  The  message  of  the 
gospel  is,  "  There  is  none  other  name  under 
heaven  given  among  men  whereby  we  must  be 
saved,  but  the  name  of  Christ ;  neither  is  there 
salvation  in  any  other." 

"See  in  the  Savior's  dying  blood, 

Life,  love  and  peace  abundant  flow ; 
'Tis  only  this  dear,  sacred  flood 

Can  ease  thy  pain  and  heal  thy  woe." 

Good  resolutions  are  valuable  as  collaterals. 
The  one  important  thing  is  to  trust  in  Him 
who  will  take  away  the  old  disposition  to  sin 
and  implant  love ;  who  will  take  the  old  heart 
of  stone  and  give  a  heart  of  flesh. 

The  work  of  the  Great  Physician  does  not, 
at  once,  overcome  all  the  effects  of  the  Fall. 
Man  is  still  subject  to  temptation ;  there  is, 
however,  implanted  a  living  principle.      The 


52  Human  Depravity 

sou]  which  before  sought  darkness,  seeks  light ; 
he  who  before  loved  evil,  now  loves  righteous- 
ness. His  affections  are  lifted  to  higher  things ; 
his  conscience  is  enlightened,  and  his  will  made 
subject  to  the  will  of  God.  If  the  Evil  One 
prompts  him  to  sin,  he  has  but  to  seek  again 
Him  who  has  overcome  the  Evil  One.  No  one 
knows  better  than  the  Christian  how  strong 
temptation  is ;  no  one  is  more  happy  than  he, 
if  he  knows  also  his  own  Heaven-imparted 
power  of  resistance.  The  study  of  depravity 
should  but  lead  him  to  rejoice  that  where  sin 
abounded,  grace  did  much  more  abound;  and 
that  where  sin  reigned  unto  death,  grace  now 
reigns,  through  righteousness,  unto  eternal  life 
by  Jesus  Christ  our  Lord. 


V. 
THE  PUNISHMENT  OF  SIJ\T. 


u  The  pains  of  hell  gat  hold  on  me." — Psalm  cxvi.  3. 

TDASSINGr  along  the  street  recently,  there 
was  thrust  into  my  hand  a  bit  of  paper, 
which  proved  to  be  an  advertisement.  My  eye 
rested  at  once  on  a  picture  of  a  man  suffering 
with  neuralgia. 

His  face  was  distorted ;  the  eyes  were  start- 
ing from  their  sockets ;  the  teeth  were  set,  and 
the  hands,  buried  in  the  hair,  seemed  to  hold 
the  head  from  bursting.  On  each  side,  and 
floating  in  the  air,  were  imps  with  forks  and 
augers  and  other  implements  of  pain.  It  was 
a  shocking  picture,  but  not  half  so  shocking  as 
the  larger  picture,  an  old  painting  from  which 
it  is  taken. 

That  larger  picture  hangs  in  an  European 
gallery,  and  is  catalogued,  "The  Pains  of  Hell ;" 
"Unknown."  It  represents  an  immense  ma- 
chine with  a  hopper,  into  which  an  arm,  like 
that  of  a  blacksmith  with  sleeves  rolled  up,  is 
hurling  men,  women  and  children.     Below  the 

hopper  are  wheels,  and  knives,  and  saws,  and 

(53) 


54  The  Punishment  of  Sin. 

fire,  and  snakes,  and  all  manner  of  fearful  things. 
The  unfortunates  thrown  into  the  hopper  fall 
into  the  wheels  and  are  ground,  and  sawed, 
and  cut,  and  burned,  and  bitten,  while  at  every 
turn  imps  with  augers  and  fire-brands  torture 
them.  This  was  an  artist's  idea  of  the  pains 
of  hell. 

It  was  a  common  idea  in  the  Middle  Ages. 
Other  artists  represented  prisons,  with  the  rack 
and  screw,  the  unquenchable  fire  and  undying- 
worm.  Raphael  and  Murillo  put  on  canvas 
ideals  of  the  infinitely  beautiful  in  pictures  of 
Mary  and  Jesus.  Others  painted  the  infinitely 
horrible  in  pictures  of  hell.  Belief  in  a  place 
and  elements  of  physical  torture  was  a  starting- 
point  from  which  to  depict  every  conceivable 
torture,  and  to  clothe  in  reality  every  super- 
stitious dread. 

Their  works  illustrate  the  common  belief 
of  the  time  respecting  future  punishment. 
What  the  Romish  Church  taught  the  painters 
put  in  colors.  The  books  and  sermons  of  the 
time  preached  a  condemnation  in  which  the 
worm  and  the  fire  were  allied  with  the  rack 
and  scourge,  and  other  pain-inflicting  inven- 
tions. They  made  hell  a  place  of  bodily  tor- 
ment, into  which  the  wicked  were  cast,  while 
God's  arm  was  made  bare  for  their  punish- 
ment. 


The  Punishment  of  Sin.  55 

This  idea  is  not  that  of  the  Scriptures.  They 
teach  that  there  is  a  place  of  punishment,  but 
they  do  not  justify  Milton's  description  of  walls 
and  gates  and  a  liery  furnace.  They  speak  of 
the  undying  worm  and  the  unquenchable  lire, 
but  to  make  these  mere  physical  torment  is  to 
lower  them.  There  is  a  fire  that  can  not  be 
quenched,  but  it  is  not  such  as  we  kindle  with 
coals.  It  is  a  fire  of  evil  passions  which  burns 
in  the  soul.  There  is  a  worm  which  dieth  not, 
but  it  is  not  of  any  species  classified  by  natu- 
ralists. It  is  the  worm  of  remorse,  which 
gnaws  and  gnaws  and  is  never  satisfied. 

The  inspired  penmen  used  language  which 
men  can  understand,  and  in  dealing  with  things 
incomprehensible  illustrated  them  by  ordinary 
objects.  Nothing  is  farther  from  a  proper  in- 
terpretation than  that  which  makes  such  illus- 
trations literal,  and  only  literal.  The  spirit 
hath  not  flesh  and  bones,  nor  is  it  made  of  as- 
bestos or  of  any  material  substance.  It  can 
not  be  burned  nor  eaten  by  worms,  but  it  can 
and  must  bear  the  penalty  of  sin. 

The  text  offers  opportunity  to  study  the 
the  teachings  of  Scripture  as  to  future  pun- 
ishment. David,  to  whom  the  older  comment- 
ators very  properly  ascribe  this  Psalm,  could 
speak  from  experience  of  hell,  for  he  had  en- 
dured a  taste  of  its  terrors.     His  words  here 


56  The  Punishment  of  Sin. 

are  almost  a  repetition  of  those  in  the  Eight- 
eenth Psalm,  and,  though  undoubtedly  Mes- 
sianic, must  be  regarded  as  a  leaf  from  his 
own  history.  They  must  be  regarded  also  as 
more  than  a  lament  over  ordinary  misfortunes. 
"The  sorrows  of  death"  and  "the  pains  of  hell" 
were  not  bodily  ills,  nor  the  fear  of  enemies. 
He  had  committed  grievous  sin,  and  for  this 
ex])erienced  repentance  and  humiliation.  His 
"sin  rose  up"  and  his  transgression  was  "ever 
before"  him.  Floods  of  ungodly  men  encom- 
passed him,  and  he  was  brought  to  the  dust  in 
view  of  God's  holy  and  just  indignation. 

This  suggests  that  operations  of  the  mind 
and  heart  have  much  to  do  with  future  suffer- 
ing. These,  at  least,  may  involve  torment 
greater  than  any  physical  pain.  Mental  and 
spiritual  distresses  are  more  grievous  than 
those  which  affect  the  body.  Men  driven  by 
remorse  and  self-loathing  seek  an  end  in  sui- 
cide ;  and  others  would  do  so,  but  for  the 
knowledge  that  one  suffering  will  not  prevent 
the  other.  The  mind  is  so  constituted  that  it 
can  make  its  own  hell,  one  more  terrible  than  a 
machine  of  torture,  or  than  anything  an  artist 
can  paint. 

I  believe  that  the  suffering  of  the  world  to 
come  will  consist,  first,  in  a  sense  of  complete 
sinfulness.     Devils  are  not  incapable  of  distin- 


The  Punishment  of  Sin.  57 

giiishing  right  and  wrong,  nor  will  lost  men  be 
incapable.  There  is  no  reason  to  believe  that 
the  mind  loses  any  of  its  power  at  the  death  of 
the  body;  on  the  contrary,  it  will  rather  be 
strengthened,  to  draw  closer  distinctions  be- 
tween good  and  bad,  and  between  happiness 
and  misery. 

A  criminal  loses  none  of  his  faculties  at  con- 
demnation. The  picture  of  freedom  as  seen 
from  his  barred  window  has  new  charms. 
The  misery  of  a  prison  is  increased  by  experi- 
ence. So  heaven  will  be  dearer  and  hell  more 
terrible  to  the  lost  than  the  heart  had  con- 
ceived. Goodness,  as  seen  in  God,  and  sin,  as 
seen  in  the  heart,  will  be  more  strongly  con- 
trasted. The  holiness  of  God  and  Job's  sin 
made  him  say,  "I  abhor  myself;"  and  he  who 
sees  his  sin  and  loathes  himself,  has  a  like 
foretaste  of  hell. 

The  sinner  will  be  conscious  not  only  of  sin, 
but  of  increasing  sinfulness.  The  pains  of  hell 
got  hold  on  the  psalmist  when  he  felt  his  native 
sinfulness  and  saw  its  results  in  grievous  trans- 
gressions; when  he  cried,  "Behold  I  was 
shapen  in  iniquity,"  "  Against  Thee,  and  Thee 
only,  have  I  sinned."  Paul  felt  the  growing- 
power  and  sinfulness  of  the  natural  man,  and 
in  these  an  earnest  of  infinite  misery  when  he 
exclaimed:     "0    wretched   man   that   I    am! 


58  The  Punishment  of  Sin. 

who  shall  deliver  me  from  the  body  of  .this 
death?"  . 

One  can  not  imagine  a  worse  punishment 
for  murder  than  that  the  guilty  man  should  be 
chained  to  the  corpse  of  his  victim.  This 
method  of  punishment  was  in  Paul's  mind. 
Sin  was  to  him  a  body  of  dreadful  and  increas- 
ing corruption.  If  one  who  lived  by  faith  in  the 
Lord  Jesus  was  so  tortured  by  sin,  what  must 
be  the  misery  of  those  hopelessly  bound  in  it? 
If  David's  sin  wrung  from  him  such  expres- 
sions as  the  text,  what  will  be  the  end  of  an 
unrestrained  sinful  life? 

It  often  happened  that  prisoners  chained  to 
corruption  received  it  into  their  veins ;  indeed 
this  was  an  invariable  result  when  the  bodies 
remained  in  contact.  The  figure  is  very  strong. 
Think  of  one's  own  body,  with  its  delicate  senses 
of  touch,  smell  and  sight ;  with  its  nerves  and 
veins — channels  of  life  and  death — chained  to 
a  mortifying  corpse !  Think,  then,  of  the  more 
terrible  corpse  of  sin,  and  of  wearing  it  eter- 
nally— of  its  unjustifiable  nature,  and  increasing 
pollution.  No  wonder  many  long  to  escape 
from  themselves  and  from  the  sin  which  is  a  part 
of  themselves.  No  wonder  Hindoo  philosophy 
finds  its  heaven  in  unconsciousness ;  no  wonder 
men  rebel  in  vain  against  the  power  which 
makes  it  their  fatality  to  live  and  bear  their  sin- 


The  Punishment  of  Sin.  59 

fulness.  What  doom  can  be  more  terrible  or 
more  irrevocable  than  that  which  "  calls  on  and 
compels  a  man  to  be  his  proper  hell,"  to  feel 
eternally  the  qualms  of  conscience,  the  un- 
quenchable fire,  and  the  sting  of  remorse,  the 
worm  that  dieth  not.  Lord  Byron's  writings 
are  not  always  profitable  reading,  but  if  you 
wish  a  picture  of  perdition  by  a  man  who  was 
in  perdition,  read  in  Manfred  the  story  of  his 
soul's  unanswered  wail  for  oblivion. 

A  foretaste  of  this  was  the  lot  of  both  the 
psalmist  and  the  apostle,  and  is  experienced 
not  infrequently  in  this  life,  both  by  those  who 
are  Christians  and  those  who  are  not,  in  the 
loathing  which  follows  sin.  Repentance  is  a 
severe  exercise.  The  refiner  separates  dross 
from  silver  by  intense  heat.  Repentance  for 
sin  is  such  a  heat.  Consciousness  of  sin  with- 
out repentance  is  a  fire  which  is  not  quenched, 
but  burns  with  increasing  fierceness. 

Some  may  not  feel  the  truth  of  this.  They 
are  not  really  conscious  of  sin  and  of  their  dan- 
ger. Deadly  wounds  may  give  no  pain.  So 
the  worst  condition  for  a  living  man  may  be 
one  of  insensibility.  Most  men  have  had  mo- 
ments or  days  of  such  consciousness.  If  any 
have  not,  the  freedom  betokens  unusual  purity 
or  spiritual  paralysis. 

Again,  the  state  of  punishment  is  a  state  of 


60  The  Punishment  of  Sin. 

separation  from  God.  Some  have  a  foretaste 
of  this  in  the  conviction  that  the  Spirit  has 
been  grieved  and  withdrawn,  and  that  they  are 
lost.  Who  can  conceive  the  agony  of  Jesus 
when,  in  the  saddest  hour  of  His  passion,  He 
cried:  "My  God!  my  God!  why  hast  Thou 
forsaken  Me?"  Our  text  is  a  prophecy  of  this 
utterance.  The  words  are  at  once  David's  ex- 
perience and  in  a  wider  sense  the  prediction 
of  Christ's  agony.  They  describe  also  the  state 
of  every  one  who  feels  that  he  has  forsaken 
God  and  is  forsaken  of  Him.  The  meaning  is 
not  that  God  had  forgotten  Christ,  or  that  He 
ignored  the  sinner,  but  that  He  looks  on  sin 
only  in  wrath.  Christ  had,  during  all  His 
ministry,  enjoyed  the  Father's  favor.  "This 
is  My  beloved  Son,  in  Whom  I  am  well 
pleased."  On  the  cross,  however,  all  was 
changed.  He  saw  God  as  lost  souls  see  Him. 
Clothed  in  the  sins  of  the  world  he  was  hateful 
in  His  sight,  who  can  not  look  on  sin  with  al- 
lowance. Lost  souls  will  know  that  God's 
favor  is  withdrawn — that  they  are  abandoned. 
They  will  realize  also  His  displeasure,  and  the 
terror  of  His  face  will  lead  them  to  call  on  the 
mountains  and  hills  to  fall  on  them  and  hide 
them  from  Him.  However  full  or  light  the 
measure  of  actually  inflicted  punishment  may 
be,  this  conviction  of  God's  displeasure,  with 


The  Punishment  of  Sin.  61 

the  state  of  sinfulness  which  warrants  it,  will 
cause  every  soul  to  cry  out  as  Cain  did,  "My 
punishment  is  greater  than  I  can  bear." 

It  would  be  well  for  us  if,  for  a  time,  as  in 
David's  case,  the  curtain  could  be  raised  which 
hides  eternity;  if  we  could  descend  into  hell 
and  see  the  condition  of  those  who,  in  life, 
planted  the  seeds  which  have  ripened  into 
woe. 

Here  is  one  who  loved  only  the  world's 
praise.  He  cared  nothing  for  God  or  humanity. 
His  one  longing  desire  was  for  applause, 
and  this  desire  he  still  has  and  will  have  to 
eternity.  Here  is  a  woman,  young,  gay  and 
intelligent,  whose  heart  was  on  society.  She 
had  no  higher  aim;  she  gave  it  her  soul,  and 
the  passion,  indulged  and  cultivated,  bound 
her  each  year  with  new  chains.  She  grew 
old,  but  the  passion  increased.  She  lost  her 
color,  her  bright  eyes,  her  graceful  form,  her 
teeth  and  her  hair,  but  her  passion  remained. 
People  were  no  longer  attracted  to  her,  and 
her  last  years  were  spent  in  lonesome  misery. 
Death  did  not  cure  her  passion,  nor  will  eter- 
nity satisfy  it.  Here  is  another  who  in  life 
was  licentious.  Here  another  who  was  dishon- 
est. Their  life  aims  were  selfish  and  impure, 
and  their  souls  are  unchanged.  The  opportu- 
nity for  gratification  is  gone,  but  the  longing 


62  The  Punishment  of  Sin. 

remains  and  will  remain  forever.  Can  you 
think  of  a  worse  lot  than  that  in  which  such 
longing  contends  with  remorse?  These  are 
the  fires  of  unquenchable  passion,  and  this  is 
the  worm  that  dies  not. 

Another  feature  of  David's  suffering  is  stated 
in  the  words,  "  The  floods  of  ungodly  men  com- 
passed me  about."  Floods  of  the  ungodly  will 
compass  the  sinner,  and  their  companionship 
will  add  to  his  distress.  Men  who  in  life  pride 
themselves  on  morality,  must  associate  with 
immorality.  Those  who  yield  secretly  to  sin, 
or,  if  open  about  it,  sin  in  a  respectable  way, 
and  with  choice  society,  will  no  longer  choose 
their  associates.  Women  who,  though  sinners, 
move  only  in  good  society,  avoiding  all  ques- 
tionable companionship,  will  spend  eternity 
with  a  different  set. 

You  have,  no  doubt,  been  surprised  at  the 
published  descriptions  of  evil  places  in  large 
cities.  A  single  hour  in  some  of  these  places 
would  shock  us  beyond  a  year's  recovery ;  yet 
these  are  a  faint  approach  to  the  realities  of 
wickedness  eternity  will  disclose.  If  any 
are  the  slaves  of  sin  and  will  not  break  the 
chains,  let  them  look  on  the  picture  of  that  for 
which  they  are  preparing,  and  to  which  they 
will  come,  unless  stopped  by  grace.  "With- 
out are  dogs  and  sorcerers  and  whoremongers 


The  Punishment  of  Sin.  63 

and  murderers  and  idolaters,  and  whosoever 
loveth  and  maketh  a  lie."  How  can  one  with 
a  fine  moral  sense  and  delicate  feelings  associ- 
ate with  those  whose  breath  here  would  defile, 
and  the  mention  of  whose  crimes  would  drive 
the  color  from  their  lips?  How  can  they  live 
with  drunkards  and  thieves  and  liars  and  dev- 
ils ?  But  worse  than  all,  how  can  they  bear 
the  thought  that,  by  the  very  nature  of  things, 
they  will,  in  time,  take  their  position  as  equal 
to  the  lowest  of  them,  and  doomed  with  them 
to  an  eternity  of  hopeless  wickedness  ? 

What  more  intolerable  state  can  be  con- 
ceived? What  could  be  more  unendurable 
than  such  a  condition  and  such  an  expectation? 
A  man  made  in  the  image  of  God,  with  facul- 
ties able  to  appreciate  good,  yet  unalterably 
wicked,  and  irrevocably  condemned  to  the  fires 
of  conscience,  the  worm  of  remorse  and  the 
company  of  the  damned.  A  place  of  torment 
where  he  could  be  burned  would  be  his  salva- 
tion, the  Valley  of  Hinnom  would  be  Paradise ; 
but  this  is  hell. 

From  this  there  is  for  the  sinner  but  one  es- 
cape, and  that  is  by  faith  in  Him  who  will  not 
only  remove  him  from  one  place  to  another,  but 
who  will  change  his  heart.  The  natural 
heart  works  its  own  condemnation.  A  new 
heart  in  Christ  Jesus  is  salvation. 


VI. 
THE  TESTIMONY  OF  JESUS. 


"I  bear  record  of  myself." — John  viii.  14. 

(r~PITE  Pharisees  charged  that  our  Savior 
based  His  claim  to  the  Messiahship  on 
His  own  testimony.  He  admitted  the  charge, 
affirming  the  truth  of  His  words  and  claiming 
the  testimony  of  the  Father — "My  record  is 
true,"  "I  am  one  that  beareth  witness  of  my- 
self, and  the  Father  that  sent  me  he  beareth 
witness  of  me." 

No  careful  reader  of  Scripture  fails  to  note 
the  divine  egotism  of  Christ.  He  preached  not 
a  system  of  philosophy  or  theology,  nor  a 
Messiah  to  come,  but  himself.  "I  am  the 
bread  of  life,"  "I  am  the  vine,"  "I  am  the 
good  shepherd,"  "I  am  the  door,"  "I  am  the 
way  and  the  truth  and  the  life,"  "I  am  the 
light  of  the  world,"  "  I  will  give  unto  him  that 
is  athirst  of  the  fountain  of  the  water  of  life 
freely,"  "  I,  if  I  be  lifted  up,  will  draw  all  men 
unto  me,"  "  I  am  the  root  and  oifspring  of 
David,  and  the  bright  and  morning  star,"  "I 
am  Alpha  and  Omega — the  beginning  and  the 
end — the  first  and  the  last,"  "I  and  my  father 
are  one." 

The  disciples  understood  by  these  utterances, 
as  He  certainly  intended  they  should,  that  He 

(64) 


"  The  Testimony  of  Jesus."  65 

was  God,  equal  with  God  the  Father;  tha^  He 
was  the  centre  and  heart  of  the  plan  of  salva- 
tion, and  that  His  was  the  only  name  whereby 
men  could  be  saved.  His  hearers  generally 
so  understood  Him,  and  while  some  believed 
and  followed  Him,  others  were  offended.  ' '  Thou, 
being  a  man,  makest  thyself  God." 

The  Jews  had  a  plan  of  salvation  divinely 
appointed,  but  misunderstood.  The  central 
idea  of  this  plan  was  sacrifice — shedding  of 
blood  for  the  remission  of  sins.  The  plan  was 
not  complete  in  itself,  as  many  of  them  thought. 
It  spake  of  Christ  no  less  frequently  and  em- 
phatically than  He  afterward  spake  of  Him- 
self. The  lamb  slain  at  the  Passover  told  of 
the  Lamb  slain  from  the  foundation  of  the  world. 
The  entrance  once  each  year  to  the  Holy  of 
Holies  told  of  Him  who  once  for  all  was  to  en- 
ter in.  The  law  was  a  schoolmaster  to  lead  to 
Christ.  It  was  a  telescope  through  which  at 
the  distance  of  so  many  years  the  fathers  of  the 
Jewish  nation  saw  the  Messiah.  That  the 
sons  and  their  sons  in  succeeding  generations 
looked  at,  instead  of  through  the  instrument, 
busying  themselves  only  with  its  mechanism, 
did  not  alter  the  case.  It  was  their  ignorance 
which  made  an  idol  of  what  was  simply  a  mir- 
ror. Even  as  the  two  disciples  on  the  way  to 
Emmaus  talked  with  Christ,  and  wist  not  that 
5 


66  ' '  The  Testimony  of  Jesus. ' ' 

it  was  He,  so  they  partook  of  their  Passover 
and  observed  their  law,  and  knew  not  that 
Christ  was  in  them. 

They  indeed  knew  that  there  was  to  be  a 
Messiah,  and  had  fixed  the  time  and  place  of 
His  appearance,  but  they  did  not  understand 
that  the  sword  was  to  awake  against  God's 
Shepherd  and  against  the  man  that  is  God's 
fellow ;  that  the  virgin's  child  was  to  be  indeed 
the  "  Mighty  God,"  "  the  Everlasting  Father ; " 
that  the  Child  of  Bethlehem  was  none  other 
than  He  "whose  goings-forth  had  been  from 
old,  even  from  everlasting. "  These  passages 
and  others  like  them  were  plain  statements  of 
the  deity  of  the  Messiah.  He  was  to  be  "  Im- 
manuel,"  "  God  with  us."  At  the  same  time  He 
was  to  suffer  and  to  save  the  people  from  their 
sins.  In  Him  the  Gentiles  were  to  trust,  and 
all  the  ends  of  the  earth  were  to  fear  Him. 

The  disciples  of  Christ  recognized  Him  as 
all  that  He  claimed  to  be.  They  acknowledged 
His  deity.  In  answer  to  the  question,  "  Whom 
say  ye  that  I  am?"  Peter  said,  "Thou  art 
the  Christ,  the  Son  of  the  living  God."  So, 
after  Christ  had  quieted  the  sea,  said  all  the 
disciples.  "  In  the  beginning  was  the  word,  and 
the  word  was  with  God  and  the  word  was  God." 
"And  the  word  was  made  flesh  and  dwelt 
among  us."     This  was  the  testimony  of  John, 


"  The  Testimony  of  Jesus"  67 

who,  of  all  the  disciples,  perhaps  knew  Jesus 
best.  His  words  found  a  ready  echo  in  the 
writings  of  his  fellow  disciples  and  of  Paul, 
who  wrote  of  Christ  as  "being  in  the  form  of 
God,  and  thinking  it  no  robbery  to  be  equal 
with  God." 

They  had  no  doubt  of  His  deity ;  they  knew 
in  whom  they  believed.  They  understood,  not 
perfectly,  but  with  growing  clearness,  His  mis- 
sion to  earth.  He  was  the  Savior  of  sinners, 
and  the  only  Savior.  In  Him  all  the  nations 
of  the  earth  were  to  be  blessed.  He  was  to 
them  the  Way  and  the  Door  and  the 
Vine,  the  Good  Shepherd,  and  all  that  He 
claimed.  If  He  emphasized  His  own  name, 
they  emphasized  it  no  less.  Peter  said, 
"This  same  Jesus,  Him  hath  God  exalted," 
"  Neither  is  there  salvation  in  any  other." 
Paul  determined  to  know  nothing  but  Christ. 
All  of  them  saw  in  the  Gospel,  as  the 
Spirit  revealed  its  meaning,  Christ  first,  last 
and  always.  They  performed  miracles,  but 
gave  the  glory  to  Christ.  When  Peter  and 
John  saw  that  the  people  wondered  at  the  heal- 
ing of  the  lame  man  at  the  Beautiful  Gate,  and 
gave  them  glory,  Peter  said:  "Why  look  ye  so 
earnestly  on  us,  as  though  by  our  own  power 
or  holiness  we  had  made  the  man  to  walk? 
The  God  of  Abraham  and  of  Isaac  and  of  Jacob, 


68  "The  Testimony  of  Jesus." 

the  God  of  our  fathers,  hath  glorified  His  Son 
Jesus,  .  .  .  and  His  name,  through  faith 
in  His  name,  hath  made  this  man  strong." 
They  preached  salvation,  but  only  through 
Christ.  His  birth,  His  life,  His  death  and 
resurrection,  were  the  theme  of  their  preaching. 
He  Avas  the  way  to  heaven,  the  source  of  truth 
and  the  author  of  life.  Believe  in  Him  and 
be  saved,  was  their  Gospel. 

Christ  holds  in  the  Church  the  place  He  held 
in  His  own  teachings  and  in  that  of  His  disci- 
ples. Upon  Him  as  a  cornerstone,  the  Church 
is  built.  His  life  is  the  rule  and  square  by 
which  His  people — living  stones — are  fitted  to 
their  places,  and  His  love  cements  and  fin 
ishes  the  whole.  Take  away  Christ,  and  the 
Church's  doom  could  be  written  in  the  words 
which  Christ  spoke  concerning  the  temple: 
"There  shall  not  be  left  one  stone  upon  anoth- 
er that  shall  not  be  thrown  down."  Even 
more  than  this  could  be  written.  The  stones 
themselves  would  vanish.  Without  Christ,  the 
Church  is  a  temple  in  the  air.  .  Its  pillars  and 
stones  are  a  delusion,  and  its  doctrines  and 
services  a  mockery.  Christ  is  the  Sun — the 
centre  of  all  truth.  About  Him,  as  planets  in 
their  orbits,  the  various  doctrines  revolve. 
Blot  out  the  Sun  and  the  system  is  destroyed. 
Christ  is  the  Head,  the  Church  is  His  body  and 


11  The  Testimony  of  Jesus ."  69 

we  are  members.  Can  the  body  live  if  the 
Head  be  taken  away  ? 

The  success  of  the  Church  in  any  age  depends 
on  its  estimation  of  Christ.  If  it  honors  Him, 
it  shall  be  honored;  if  it  lifts  Him  up,  it  shall 
be  set  on  high.  If,  on  the  other  hand,  it  esteems 
Him  anything  less  than  He  claimed  to  be,  it 
shall  be  lightly  esteemed.  The  success  of  any 
branch  of  the  Church,  or  of  any  denomination, 
which  counts  itself  a  part  of  the  Church,  de- 
pends on  its  estimation  of  Christ  Recogniz- 
ing His  deity  and  atonement,  and  preaching 
the  doctrines  necessarily  associated  with  these, 
it  cannot  fail.  Regarding  Him  as  anything 
less  than  God,  and  preaching  anything  less 
than  an  actual  atonement  for  the  sins  of  the 
world,  it  can  not  really  succeed. 

It  is  not  enough  to  believe  in  Him  as  a  great 
and  good  man,  as  a  prophet,  or  even  as  the 
greatest  and  wisest  of  the  prophets. 

It  is  not  enough  to  applaud  His  teaching  as 
better  than  that  of  other  teachers,  or  His 
devotion  as  beyond  that  of  ordinary  men.  He 
is  more  than  these  or  He  is  nothing.  He 
Himself  said:  "I  and  my  Father  are  one."  If 
He  is  not  God,  equal  with  God  the  Father, 
and  if  He  was  not  lifted  up  on  the  cross,  that 
whosoever  belie veth  in  Him  might  have  eternal 


70  "  The  Testimony  of  Jesus." 

life,  the  Church  has  no  Gospel,  and  no  reason 
for  existence. 

A  prominent  Unitarian  writer  notes  the 
lack  of  spirituality  among  the  people  of  his 
faith,  and  asks  its  cause.  The  answer  is  not 
hard  to  find.  Unitarianism,  the  denial  of 
Christ's  deity,  never  has  been,  is  not,  and  can 
not  be  spiritually  vigorous.  All  spiritual  life 
is  of  the  Holy  Ghost,  who  takes  of  the  things 
of  Jesus  and  reveals  them  as  they  are,  and  whose 
testimony  can  not  contradict  that  of  the  Master 
Himself.  If  it  is  true,  as  both  Paul  and  John 
affirm,  that  "no  man  can  say  that  Jesus  is 
Lord  but  by  the  Holy  Ghost,1'  it  is  just  as  true 
that  no  man  led  by  the  Holy  Ghost  can  say 
that  He  is  not. 

We  do  not  expect  Churches  which  deny  the 
deity  of  Christ  to  be  seriously  interested  in  the 
salvation  of  men,  either  in  their  own  circle  or 
among  the  heathen.  Such  Churches  may  cul- 
tivate the  philosophical  or  the  aesthetic,  but  not 
the  spiritual.  They  may  attract  and  appear 
prosperous,  but  ordinarily  this  is  not  to  be  ex- 
l^ected,  for  their  appeal  is  to  people  of  culture 
and  intelligence;  and  usually  such  people,  if 
they  reject  the  deity  of  Christ,  see  no  logical 
reason  for  a  Church  or  for  any  service.  Unitari- 
anism is  at  best  only  a  temporary  stopping- 
place  for  intelligent  people.     They  either  rise 


"  The  Testimony  of  Jesus."  71 

from  it  to  a  true  appreciation  of  Christ's  char- 
acter and  mission,  or  go  downward  into  utter 
and  hopeless  infidelity. 

The  Church  which  succeeds — which  wins  men 
and  holds  them  and  builds  them  up  in  faith  and 
life — must  have  a  reason  for  its  existence.  It 
must  offer  a  positive  relief  from  the  misery 
which  sin  has  brought  into  the  world ;  it  must 
hold  up  a  Savior  able  to  save,  and  one  whose  word 
in  regard  to  Himself  is  to  be  believed.  What 
the  world  needs  is  positive  truth.  Sin  is  a  reality 
and  punishment  a  reality.  Man  wants  a  real 
Savior,  such  as  Christ  declares  Himself  to  be. 

The  Church  must  preach  such  a  Savior;  it 
must,  moreover,  preach  the  truth  declared  in  the 
Old  Testament  as  well  as  the  New — that  there 
is  no  other  Savior.  "Look  unto  me  and  be  ye 
saved,  all  ye  ends  of  the  earth ;  "  "I,  even  I  am 
the  Lord,  and  beside  me  there  is  no  Savior;" 
"Neither  is  there  salvation  in  any  other,  for 
there  is  none  other  name  under  heaven  given 
among  men  whereby  we  must  be  saved." 

Man  in  his  despair  has  but  one  hope.  Jesus 
is  the  only  Helper,  the  only  Way,  the  only 
Door,  the  only  Salvation.  The  purest  angel  of 
the  heavenly  host  could  not  atone  for  sin.  The 
most  that  angels  can  do  is  to  minister  to  those 
who  are  already  through  Christ  heirs  of  salva- 
tion.    The  Virgin  Mary,  honored  above  other 


72  "  The  Testimony  of  Jesus." 

women  by  her  vocation,  can  not  forgive  sin  nor 
help  the  sinner.  She,  with  all  other  redeemed 
souls,  ascribes  salvation  to  the  Lamb.  Her 
song  was,  "My  soul  doth  magnify  the  Lord, 
and  my  spirit  hath  rejoiced  in  God,  my 
Savior."  Could  she  hear  the  worship  rendered 
her  in  these  later  days,  verily  her  soul  would 
answer  in  the  words  of  the  angel  before  whom 
John  fell  in  Patmos :  "  See  thou  do  it  not,  for  I 
.am  thy  fellow-servant.     Worship  God." 

The  Church  must  not  only  emphasize  the 
teachings  of  Christ  as  to  His  person  and  mis- 
sion ;  it  must  practically  illustrate  them.  He 
must  be  the  first  in  the  hearts  of  His  people  as 
well  as  in  their  theology.  The  Church  in 
which  high  social  standing,  or  influence,  or 
temporal  power,  or  art,  or  wealth,  takes  the 
place  of  Christ,  has  passed  its  day  of  useful- 
ness. 

So  has  the  Church  in  which  a  particular  form 
of  service  or  a  specific  doctrine  is  the  chief 
thing.  Each  denomination  has  its  forms  and 
distinctive  principles,  and  these  are  important. 
Men  of  conscience  must  maintain  what  they 
believe  to  be  the  truth.  But  the  sun  is  larger 
than  the  moon,  though  the  moon  eclipses  it. 
So  Christ  is  the  real  light  of  the  world,  and  the 
one  object  of  worship  in  His  Church,  though 
distinctive  principles,  mere  satellites,  may  hide 


-      * '  The  Testimony  of  Jesus. ' '  73 

Him  from  view.  Eclipses  of  the  sun  are  accord- 
ing to  fixed  laws,  so  are  spiritual  eclipses ;  yet  the 
Church  is  not  helplessly  bound  to  an  orbit  and 
hopelessly  hurried  into  the  shadow  before  it. 
It  is  to  determine  whether  it  will  live  in  the 
presence  and  light  of  Christ,  or  in  the  dim 
moonlight  of  its  own  forms  and  statements  of 
truth. 

The  future  of  the  Church  depends  on  our 
belief  and  practical  treatment  of  Christ.  If  we 
can  say  with  Peter,  "Thou  art  the  Christ,  the 
Son  of  the  living  God ;  "  or  with  Paul,  "  The  love 
of  Christ  constraineth  us  to  live  henceforth  not 
unto  ourselves,  but  to  Him,"  our  light  will  in- 
crease and  our  influence  be  blessed. 

The  same  truth  is  of  personal  application. 
Our  individual  success  in  this  life  and  that  to 
come  depends  on  our  treatment  of  Christ.  In 
a  special  sense  He  is  to  every  man  what  he 
thinks  Him  to  be.  He  believes  Him  to  be  the 
Way,  and  He  is  the  Way.  He  believes  Him 
to  be  the  Door,  and  enters  through  Him 
the  heavenly  rest.  He  believes  Him  to  be 
the  Vine,  and  is  united  to  and  nourished 
by  Him.  If  Christ  is  not  the  Door,  heaven  is 
closed  against  him.  If  Christ  is  not  his 
way,  he  has  no  way  to  the  inheritance  above. 
He  dwells  in  a  house  like  that  which  a  fool- 
ish poet  built,  which  had  no  stairway  to  the 


74  "  The  Testimony  of  Jesus." 

rooms  above.  If  he  is  not  united  to  Christ  as 
the  branch  is  united  to  the  vine,  there  is  no  spir- 
itual life  in  him. 

The  Master  will  not  accept  a  divided  al- 
legiance. He  must  be  the  first,  and  last,  the 
all-and-in-all  to  the  soul.  His  people  must  ap- 
preciate His  person  and  work,  and  this  appre- 
ciation must  beget  consecration  to  Him.  He 
will  not  tolerate  a  rival.  There  is  such  a  thing 
as  divine  jealousy.  He  who  loves  houses  or 
lands,  or  anything  else,  more  than  Christ,  is 
not  worthy  of  Him.  He  must  be  everything 
to  the  soul,  or  He  is  nothing  to  it.  Moreover, 
what  He  is  in  life,  He  will  be  in  death,  and  at 
the  resurrection,  and  forever. 

He  who  takes  Christ  at  His  word  has  a  sure 
dependence.  He  may  be  tried  and  tempted 
and  cast  down,  but  in  the  end  he  shall  come  off 
conqueror,  through  Him  that  loved  him.  This 
is  the  Christian's  hope.  He  who  takes  Christ's 
word,  and  trusts  in  Him,  has  it.  He  who  does 
not,  has  no  Savior  and  no  hope,  either  at  death, 
or  at  the  judgment,  or  in  eternity. 


VII. 
THE  HUMANITY  OF  CHRIST. 


"The  man  Christ  Jesus."— 1  Timothy  ii.  5. 

THE  Bible  teaches  that  Christ  is  God,  and 
that  He  is  man.  If  we  emphasize  His 
deity  more  than  His  humanity,  it  is  because 
the  former  is  more  frequently  questioned.  Op- 
position to  a  doctrine  leads  men  to  study  the 
arguments  which  sustain  it.  Opposition  to  the 
deity  of  Christ  has  so  enlisted  its  defenders 
that  intelligent  Christians  are  familiar  with  its 
proofs.  His  humanity,  on  the  other  hand,  be- 
lieved in  by  the  Christian  world  and  seldom 
disputed,  is  seldom  discussed.  Yet  to  religion 
and  to  our  salvation,  it  is  no  less  necessary  that 
He  should  be  man  than  that  He  should  be  God ; 
for  it  is  upon  Him,  not  as  God  only,  but  as  God 
and  man  in  two  distinct  natures  and  one  per- 
son forever,  that  we  build  our  hope.  His  deity 
and  humanity  are  together  the  headstone  of 
the  corner,  the  foundation  ot  our  faitn. 

Christ's  disciples  recognized  Him   as  both 
human  and  divine.      Convinced  by  His  won- 

(75) 


76  The  Humanity  of  Christ. 

derful  works  that  He  was  Grod,  they  needed  no 
proof  that  He  was  man.  They  saw  Him  face 
to  face,  and  heard  his  voice  and  talked  with 
Him,  and  journeyed  and  ate  and  rested  with 
Him.  The  officers  who  were  sent  to  take  Him 
as  He  taught  in  the  temple,  recognized  His 
manhood,  testifying  at  the  same  time  to  His 
divine  wisdom :  "  Never  man  spake  like  this 
man."  Pilate,  without  denying  His  divine 
origin  and  mission,  treated  Him,  both  in  action 
and  word,  as  a  man  —  tying,  scourging  and 
condemning  Him:  "Then  came  Jesus  forth, 
wearing  the  crown  of  thorns  and  the  purple 
robe,  and  Pilate  said,  Behold  the  man."  Some 
commentators  regard  this  utterance  as  a  repu- 
diation of  His  deity  and  Messiahship,  but  it 
certainly  has  no  such  meaning.  Read  naturally 
and  in  their  connection,  the  words  prove  noth- 
ing more  than  that  Jesus,  whether  God  or  not, 
was  man.  Pilate  made  no  distinction  between 
Him  and  others  in  like  circumstances. 

The  human  character  of  Christ  is  stated. in 
Scripture  fully  and  plainly,  both  in  prophecy 
and  history.  It  was  "the  seed  of  the  woman" 
which,  according  to  promise,  would  bruise  the 
serpent's  head — a  man  who  would  break  Sa- 
tan's power.  So  Eve  understood  it;  for  when 
Cain  was  born,  she  exclaimed,  "I  have  gotten 
a  man  from  the  Lord;"  or,  "I  have  gotten  a 


The  Humanity  of  Christ.  77 

man,  Jehovah."  She  regarded  her  first-born 
as  the  promised  Savior.  Abraham  understood 
that  the  Messiah  would  be  of  his  seed.  The 
Jews  knew  that  He  would  be  of  the  family  of 
David:  "There  shall  come  forth  a  Rod  out  of 
the  stem  of  Jesse,  and  a  Branch  shall  grow 
out  of  his  root."  They  knew  that  His  human 
life  would  begin,  as  all  human  life  does,  in 
helpless  infancy:  "A  virgin  shall  conceive  and 
bear  a  son."  They  knew  that  He  would  "grow 
up  as  a  tender  plant ;"  that  He  would  be  "a  man 
of  sorrows,"  and  that  at  last  the  sword  would 
"awake  against  the  man"  that  was  God's 
"fellow."  All  this  their  Scriptures  taught 
them.  The  Messiah  was  to  be  born,  and  de- 
velop, and  suffer,  and  die  as  a  man.  Re  was 
to  know  physical  agony  in  the  piercing  of  His 
hands  and  feet,  and  agony  of  mind  and  of  soul 
in  the  desertion  of  His  friends  and  in  separa- 
tion from  God.  He  was  in  everything,  but  sin, 
to  be  fully  identified  with  humanity. 

The  life  of  Christ  was  a  fulfillment  of  all 
that  the  prophets  from  Samuel  until  John  had 
testified,  and  of  the  promises  which  God  had 
made  concerning  Him  from  the  first  declara- 
tion in  Eden  to  the  annunciation  at  Nazareth. 
He  was  born  of  "the  seed  of  David;"  He  "was 
found  in  fashion  as  a  man;"  "when  the  full- 
ness of  time  was  come,   God  sent  forth  His 


78  The  Humanity  of  Christ. 

Son,  made  of  a  woman,  made  under  the  law;" 
and  He  "made  himself  of  no  reputation,  and 
took  upon  him  the  form  of  a  servant,  and  was 
made  in  the  likeness  of  men."  "The  Word 
was  made  flesh,  and  dwelt  among  us,"  and  not 
only  dwelt  among  us,  but  was  of  us;  "for, 
verily,  he  took  not  on  him  the  nature  of  an- 
gels, but  of  the  seed  of  Abraham."  He  be- 
came bone  of  our  bone,  and  flesh  of  our  flesh ; 
mind  of  our  mind,  and  heart  of  our  heart. 
His  humanity  was  recognized.  For  thirty- 
three  years  he  moved  among  men — as  a  child, 
a  son,  a  workingman  and  a  teacher ;  seen,  and 
heard,  and  handled;  loved,  feared,  served  and 
neglected,  as  were  others  of  His  day.  When 
John,  at  Bethabara,  saw  Him,  he  said:  "This 
is  he  of  whom  I  said,  After  me  cometh  a  man 
which  is  preferred  before  me."  The  woman 
of  Samaria,  after  she  had  talked  with  Him, 
said  to  her  townsmen:  "Come,  see  a  man 
which  told  me  all  things." 

The  humanity  thus  recognized  was  real. 
Christ  was  truly  a  man.  He  experienced  all 
the  necessities  to  which  men  are  subject.  Hav- 
ing labored,  he  required  rest;  having  fasted, 
he  was  hungry ;  having  walked  far  in  the  heat 
of  the  day,  he  thirsted.  "Jesus  being  wearied 
with  his  journey,  sat  thus  on  the  well;"  and 
when  there  came  a  woman  to  draw  water,  He 


The  Humanity  of  Christ.  79 

asked  for  drink.  At  this  very  time,  His  disci- 
ples were  gone  away  to  buy  meat.  There  is  no 
record  of  His  being  sick,  but  this  does  not 
prove  Him  exempt  from  disease.  The  testi- 
mony of  His  life  is  that  He  suffered  from  or- 
dinary causes  the  ordinary  results,  and  felt  the 
permanent  effects  of  hunger,  cold  and  fatigue 
in  the  bodily  ills  to  which  these  give  rise. 

Christ  assumed  more,  however,  than  our 
physical  nature.  His  incarnation  was  not  a 
mere  imprisonment  of  the  divine  nature  in  a 
perishable  human  body.  He  became  brother 
to  our  souls,  partner  of  our  mental  and  moral 
as  well  as  physical  being.  He  thought,  rea- 
soned, judged  and  acted  on  His  judgments,  as 
men  think,  reason,  decide  and  act.  When 
brought  in  contact  with  startling  things,  He 
was  surprised.  An  oft-repeated  record  is,  "He 
marveled."  As  a  man,  He  "grew  in  stature 
and  wisdom; "  as  a  man,  he  developed  through 
labor  and  was  perfected  "through  suffering;" 
as  a  man,  He  rejoiced  and  thanked  God,  and, 
as  a  man,  He  sorrowed  "exceedingly."  He 
suffered  at  the  desertion  of  His  friends,  and  in 
Gethsemane  endured  an  agony  of  soul  which 
puts  the  stamp  of  genuineness  on  His  human- 
ity. He  was  a  man  in  His  affections.  There 
came  to  Him  a  young  man,  rich  and  intelligent, 
and  withal   pure   in  his  thought  and   action. 


80  The  Humanity  of  Christ. 

"Jesus  looking  on  him,  loved  him" — as  what 
pure-minded  man  would  not.  The  apostle 
John,  a  man  of  lovely  character,  is  distin- 
guished as  the  " disciple  whom  Jesus  loved." 
He  had  a  manly  affection  for  His  mother,  and 
even  the  pain  of  the  cross  did  not  drive  from 
Him  the  thought  of  her  loneliness  and  need. 
He  could  forget  Himself  in  His  care  for  her. 
His  words  to  her  and  to  the  beloved  disciple, 
'•Behold  thy  son,"  "Behold  thy  mother," 
were  at  once  a  provision  for  her  comfort  and 
a  proof  of  His  humanity. 

He  was  a  man  in  His  sympathies :  able  to 
rejoice  with  the  joyful,  and  weep  with  the  dis- 
tressed. At  the  grave  of  Lazarus  His  heart 
overflowed,  and  they  that  stood  by,  noting  His 
tears,  said:  "Behold,  how  he  loved  him."  He 
also  "loved  Mary  and  her  sister,"  and  wept  in 
sympathy  with  them.  His  tears  and  lament 
over  Jerusalem  were  the  expression  of  deep 
interest  in,  and  sympathy  with,  those  whom 
He  foresaw  must  suffer. 

He  was  a  man  in  His  need  of  symj)athy. 
Able  to  resist  the  Evil  One,  and  to  perform 
miracles  for  the  relief  of  men,  He  nevertheless 
yearned,  as  every  true  man  yearns,  for  human 
sympathy.  There  is  something  intensely  hu- 
man in  His  words  to  the  disciples  at  a  time  of 
general  desertion,  "Will  ye  also  go  away?" 


The  Humanity  of  Christ.  81 

So,  too,  in  His  frequent  visits  to  Bethany  and 
to  the  house  of  Peter.  The  cure  of  Peter's 
wife's  mother,  who,  when  her  fever  left  her  at 
the  touch  of  His  hand,  arose  and  ministered 
to  Him,  illustrates  both  His  divine  power  and 
His  human  need — a  need  not  satisfied  with  food 
and  a  bed,  but  which  seeks  companionship  and 
sympathy,  and  the  ministry  of  human  love. 
This  need,  we  may  suppose,  led  him  at  times 
to  withdraw  from  the  crowds,  and  even  from 
the  twelve,  and  to  rest  in  the  society  of  three 
chosen  friends.  Then,  when  in  the  garden  He 
withdrew  a  little  distance  from  them,  and 
prayed  in  agony  that  the  cup  might  pass,  this 
need  drew  Him  again  and  again  to  return. 
The  words,  "Could  ye  not  watch  with  me  one 
hour,"  are  an  expression  of  human  longing  and 
disappointment. 

Christ  was  a  man  also  in  His  subjection  to 
law.  "  He  took  upon  him  the  form  of  a  serv- 
ant"— voluntarily  assuming  the  obligations  of 
humanity.  We  have  already  noted  His  sub- 
jection to  physical  law,  and  His  growth  and 
perfecting  through  sorrow ;  but  this  is  not  all. 
He  came  under  His  own  statutes;  He  was 
"made  under  the  law."  He  was  bound  as 
every  son  of  Adam  is  bound,  to  keep  the  Com- 
mandments. His  life  is  testimony  that  He 
recognized  the  obligation.     He  was  subject  to 


82  The  Humanity  of  Christ. 

His  parents.  When  tempted  to  idolatry,  He 
declared  His  duty  and  purpose  in  the  words, 
"Thou  shalt  worship  the  Lord  thy  God,  and 
him  only  shalt  thou  serve."  It  is  recorded  that 
He  entered  into  the  synagogue.  "  as  was  His 
custom."  When  baptized  of  John,  he  said, 
"Thus  it  becometh  us  to  fulfill  all  righteous- 
ness;" recognizing  ceremonial  obligations,  as, 
at  a  later  day,  He  recognized  obligation  to 
civil  authority  by  the  payment  of  tribute. 

He  was  a  man  in  His  liability  to  tempta- 
tion. Satan  desired  to  have  Him,  as  he  desired 
Peter,  "that  he  might  sift  Him  as  wheat."  His 
temptations  were  such  as  are  common  to  men. 
They  came  through  appetite  and  ambition,  as 
they  come  to  us ;  and  were  resisted  with  the 
Word  of  God,  even  as  we  must  resist  them. 
"He  was  tempted  in  all  points  as  we  are,  yet 
without  sin."  His  humanity  differs  from  ours 
only  in  that  we  have  sinned,  "while  He  was 
without  sin."  Pilate  said,  "I  find  no  fault  in 
this  man;"  and  who  that  reads  the  story  of 
His  life  will  not  join  in  the  verdict?  He  was 
a  man  in  His  physical  nature,  in  intellect,  affec- 
tions, sympathies  and  will;  in  His  subjection 
to  law  and  in  His  liability  to  temptation ;  but 
He  was  sinless.  His  physical  nature  was  under 
control ;  His  affections  were  pure,  and  His 
will  was  in  harmony  with  the  law  of  God. 


The  Humanity  of  Christ.  83 

We  might  stop  with  this  picture  of  perfect 
humanity,  but  that  the  picture  itself  is  imper- 
fect. While  Christ  was  man,  He  was  also 
more  than  man.  His  humanity  must  not  lead 
us,  even  for  a  moment,  to  forget  His  deity. 
Properly  considered,  it  will  not.  Indeed,  it 
emphasizes  it;  for  perfection  does  not  belong 
to  our  human  nature.  "No  mere  man,  since 
the  Fall,  is  able,  perfectly  in  this  life,  to  keep 
all  the  commandments  of  God."  The  Scrip- 
tures, moreover,  so  associate  the  two  doctrines, 
that  man  can  not  put  them  asunder. 

Being  the  "Son  of  man,"  Christ  called  Him- 
self "the  Son  of  God."  That  which  we  have 
seen  and  looked  Upon,  and  "our  hands  have 
handled  of  the  Word  of  life,  was  from  the  be- 
ginning." "The  Word  was  made  flesh,  and 
dwelt  among  us;"  but  that  Word  was  "in  the 
beginning,  and  "was  God."  "He  took  upon 
him  the  form  of  a  servant,  and  was  made  in 
the  likeness  of  men."  In  the  same  connection, 
we  read,  "Being  in  the  form  of  God,  he  thought 
it  not  robbery  to  be  equal  with  God."  John 
said,  "After  me  cometh  a  man  which  is  pre- 
ferred before  me:  for  he  was  before  me."  The 
woman  of  Samaria  said,  "Come,  see  a  man 
which  told  me  all  the  things  that  ever  I  did. 
Is  not  this  the  Christ?"  Paul  speaks  of  the 
"man  Christ  Jesus,"  and,  in  the  same  connec- 


84  The  Humanity  of  Christ. 

tion,  of  "God  our  Savior."  The  meaning  of 
these  passages,  and  of  others  like  them,  is  that 
Christ  was  both  God  and  man ;  that  He  had, 
at  the  same  time,  the  infinite  power  of  God 
and  the  finite  limitations  of  man  ;  that  He  had 
the  infinite  wisdom  of  God  and  the  growing 
intelligence  of  man ;  that,  being  infinitely  holy, 
He  was  tempted  as  men  are  tempted.  How 
can  such  things  be?  Man  can  not  answer. 
These  are  among  the  deep  things  of  God.  We 
know  that  He  did  increase  in  wisdom;  that 
He  was  "straitened"  until  the  accomplish- 
ment of  His  work;  that  He  was  "made  per- 
fect through  suffering;"  that  He  declared  Him- 
self ignorant  of  the  time  of  the  world's  end, 
and  that  in  other  ways  He  identified  Himself 
with  the  weakness  of  humanity.  Some  would 
have  us  believe  that  He  emptied  Himself  of 
His  power  and  wisdom,  as  well  as  of  His  glory ; 
that  He  laid  aside  His  deity  to  take  it  again 
at  the  resurrection ;  but  this  does  not  explain 
other  Scripture.  Speaking  "of  His  life,  He 
said,  "I  have  power  to  lay  it  down,  and  I  have 
power  to  take  it  again.1'  The  power  which 
raised  Him  from  the  dead  was  His,  even  be- 
fore He  died,  and  it  was  divine.  Again,  He 
had  power  to  draw  upon  Heaven  for  more  than 
twelve  legions  of  angels  for  His  deliverance; 
still  again,  He  had  power — divine  power — to 


The  Humanity  of  Christ.  85 

forgive  sin,  as  well  as  to  raise  the  dead,  and  do 
other  mighty  works.  "Who  can  forgive  sin 
but  God  only?"  Such  passages  show  that  He 
did  not  empty  Himself  of  His  deity;  that  He 
was  still  God  while  He  was  man.  I  prefer  to 
accept  these  statements,  though  they  do  in- 
volve a  mystery,  and  to  leave  their  explanation 
for  eternity. 

Christ  still  retains  His  humanity.  He 
became  man  not  for  thirty-three  years  only, 
but  forever.  After  the  resurrection  He  showed 
Himself  to  the  disciples,  not  in  a  strange  shape, 
but  as  they  had  known  Him.  "  Behold  my 
hands  and  my  feet,  that  it  is  I  myself:  handle 
me  and  see."  There  was  the  old  tenderness  in 
His  words  to  Peter :  "  Lovest  thou  me  ?  "  And 
when  He  led  them  out  as  far  as  Bethany  and 
blessed  them,  and  was  parted  from  them  and 
received  up  into  heaven,  the  hands  raised  in 
blessing  were  human  hands,  and  His  parting 
words  were  the  benediction  of  the  man  Christ 
Jesus.  As  He  was  taken  up  to  heaven  He 
shall  in  like  manner  appear  again  to  judge  and 
to  rule.  John  saw  Him  in  his  vision  in  Pat- 
mos,  and  heard  His  words,  "  I  am  he  that  liv- 
eth  and  was  dead."  We  rejoice  in  the  assur- 
ance that  He  "was  and  continueth  to  be  God 
and  man  in  two  distinct  natures,  and  one 
person  forever, "  that,  as  Paul  expresses  it,  He 


86  The  Humanity  of  Christ. 

"continueth  ever,"  and  hath  an  unchangeable 
priesthood. 

Christ  as  a  man  is  our  hope.  He  took  our 
flesh  and  blood  that  He  might  deliver  us  from 
sin  and  death,  or,  as  the  Scripture  expresses  it, 
"that  through  death  He  might  destroy  him 
that  had  the  power  of  death,  that  is  the  devil," 
and  that  He  might  deliver  men.  "  It  behooved 
Him  to  be  made  like  unto  His  brethren,  that 
He  might  be  a  merciful  and  faithful  High 
Priest  to  make  reconciliation  for  the  sins  of  the 
people." 

As  a  man  He  is  our  example.  As  He  was 
tempted,  so  are  we ;  as  He  resisted,  so  may  we. 
"Let  this  mind  be  in  you,  which  was  also  in 
Christ  Jesus,"  "He  that  saith  he  abideth  in 
Him  ought  himself  also  to  walk  even  as  He 
walked."  Christ  as  a  man  is  our  intercessor. 
Not  only  has  He  provided  salvation,  but  "  He 
is  able  to  save  to  the  uttermost  them  that  come 
unto  God  by  Him,  seeing  He  ever  liveth  to 
make  intercession  for  them." 

As  a  man  He  is  our  comfort  and  help.  The 
heathen  prays  to  a  senseless  block,  but  we  pray 
to  a  God  who  partook  of  our  nature,  who 
knows  our  infirmities,  who  suffered  in  all 
points  and  was  tempted  like  as  we  suf- 
fer and  are  tempted.  We  pray  not  to  a  God 
afar  off,  but   to   one   near   as    our   own   flesh 


The  Humanity  of  Christ.  87 

and  blood,  and  one  who  "in  that  He  hath 
suffered  being  tempted,  is  able  to  succor  them 
that  are  tempted."  Christ's  humanity  gives 
emphasis  to  the  invitations  and  promises  of  the 
Bible:  "Come  unto  me  all  ye  that  labor  and 
are  heavy  laden,"  "  Lo,  I  am  with  you  always." 
Are  you  despondent  and  weak  in  faith,  listen 
to  these  words.  Are  you  tempted,  go  to  Him 
who  resisted  so  long  and  well  every  wile  of  the 
adversary.  Are  you  afflicted,  or  poor,  or  de- 
serted by  friends,  go  to  Him  who  drank  afflic- 
tion's cup  to  the  dregs ;  who  saw  every  friend 
forsake  Him,  and  through  whose  poverty  we 
are  made  rich. 

Are  you  a  sinner,  as  yet  without  Grod,  and 
having  no  hope  for  the  world  to  come,  go  to 
Him,  who  being  God,  became  man,  and  as  a 
man  suffered  and  died,  that  those  believing  in 
Him  might  have  everlasting  life. 


VIII. 
JUSTIFICATION. 


"But  now  the  righteousness  of  God  without  the  law  is  manifested,  being 
witnessed  by  the  law  and  the  prophets: 

"Even  the  righteousness  of  God  ivhich  is  by  faith  of  Jesus  Christ  unto 
all  and  upon  all  them  that  believe  ;  for  there  is  no  difference : 

"For  all  have  sinned,  and  come  short  of  the  glory  of  God: 

"Being  justified  freely  by  his  grace  through  the  redemption  that  is  in 
Christ  Jesus : 

"  Whom  God  hath  set  forth  to  be  a  propitiation  through  faith  in  h  s 
blood,  to  declare  his  righteousness  for  the  remission  of  sins  that  are  past, 
through  the  forbearance  of  God: 

"To  declare,  I  say,  at  this  time  his  righteousness  ;  that  he  might  be  just, 
and  the  justifier  of  him  which  believeth  in  Jesus.'" — Romans  iii.   21-26. 

rPHE  apostle  in  the  former  part  of  this  epis- 
tie  establishes  two  things.  First,  that 
God  is  infinitely  holy,  and  has  pledged  Himself 
to  pnnish  sin ;  and  second,  that  all  men  are  sin- 
ners. From  these  premises  He  reaches  the 
conclusion  (in  the  20th  verse) :  "  Therefore  by 
the  deeds  of  the  law  shall  no  flesh  be  justified 
in  His  sight."  In  other  words,  no  man  can 
save  himself.  The  whole  race  is  in  hopeless 
condemnation,  so  far  as  its  own  efforts  are  con- 
cerned. 

This  is  not  an  agreeable  doctrine,  but  in  our 

theological  travels  we  must  often  tarry  at  disa- 

(88) 


Justification.  89 

greeable  places.  He  who  journeys  to  the  prom- 
ised land  goes  through  the  valley  of  humilia- 
tion, and  it  may  be,  spends  much  time  in  its 
unpleasant  shades.  He  is  called  on  to  ac- 
knowledge not  simply  the  general  doctrine  of 
man's  sin,  but  his  own  personal  condemnation 
and  hopelessness.  To  him  who  refuses  this 
acknowledgment,  the  Bible  does  not  promise 
salvation.  Its  promises  are  to  the  humble,  the 
self-condemned,  the  poor  in  spirit.  "  Blessed 
are  the  poor  in  spirit,  for  theirs  is  the  king- 
dom of  heaven,"  "The  Lord  is  nigh  unto  them 
that  are  of  a  broken  heart,  and  saveth  such  as 
be  of  a  contrite  spirit."     * 

As  we  tarry  now  at  this  doctrine,  let  me 
urge  each  one  to  give  it  individual  attention. 
There  are  certain  questions  which  we  may 
profitably  put  to  ourselves.  First— Is  God 
able  to  inflict,  and  will  He  inflict,  the  punish- 
ment He  has  declared  against  those  who  break 
His  law?  There  can  be  but  one  answer.  God 
is  infinitely  just  and  powerful.  He  will  pun- 
ish sin.  Second— Have  I  kept  God's  law  per- 
fectly? If  not  (and  every  one  who  knows  his 
heart  will  answer,  No),  if  not,  is  there  any  hope  ? 
Am  I  not  utterly  lost  and  undone?  There  is 
a  stern  logic  in  this  part  of  the  Epistle  to  the 
Romans.  °  Its  conclusion  is,  that  every  child 
of  Adam  stands  a  prisoner  at  the  bar  of  divine 


90  Justification. 

justice,  waiting  for  the  sentence  of  condemna- 
tion. Every  mouth  is  stopped,  and  the  whole 
world  stands  guilty  before  God. 

Having  reached  this  conclusion,  we  are  ready 
for  the  truth  presented  in  the  text.  "But  now 
[that  is,  under  the  Gospel  dispensation]  the 
righteousness  of  God  without  the  law  is  mani- 
fested, being  witnessed  by  the  law  and  the 
prophets ;  even  the  righteousness  of  God  which 
is  by  faith  in  Jesus  Christ."  When  men  could 
not  escape  the  punishment  of  sin,  God  Himself 
provided  an  escape.  He  did  not  dishonor  His 
own  law,  nor  allow  sin  to  go  unpunished,  but  sent 
Christ,  His  Son,  who  willingly  took  on  Him  the 
nature  of  men,  and  bore  the  punishment  of 
sin  for  men. 

Christ's  death  was  not  simply  a  tableaux 
calculated  to  move  the  affections.  It  was  more 
than  an  exhibition  of  God's  hatred  of  sin.  It 
was  the  actual  infliction  of  the  penalty  of  a 
broken  law.  It  was  the  punishment  of  sin — 
not  of  His  sin,  for  He  was  not  a  sinner.  As 
the  Apostle  Peter  expresses  it,  "He  bare  our 
sins  in  His  own  body  on  the  tree."  Paul  says, 
"He  was  offered  up  to  bear  the  sins  of  many." 
In  this  chapter  He  says  that  through  the  re- 
demption that  is  in  Him  God  might  be  just 
and  the  justifier  of  him  that  belie veth. 

Redemption  means  deliverance  by  the  pay- 


Justification.  91 

ment  of  a  price  or  a  ransom.  When  a  Jew  of 
old  sold  himself  into  slavery,  he  could  be  ran- 
somed by  any  relative  who  would  pay  the 
amount.  When  in  ancient  wars  prisoners 
were  condemned  to  die,  a  price  was  often  fixed 
at  which  they  might  be  redeemed.  Men  are 
spoken  of  in  the  Scripture  as  sold  under  sin — 
as  having  sold  themselves  for  naught.  In 
Christ  they  are  redeemed,  if  they  will  accept 
redemption.  He  pays  their  ransom,  and  they 
are  freed  from  the  curse  of  the  law.  God  is 
just  and  He  justifies  those  who  believe  in 
Christ. 

To  justify  does  not  mean  simply  to  forgive 
sin,  or  to  free  from  punishment.  Justification 
is  the  opposite  of  condemnation.  A  man  is 
condemned  because  he  is  found  guilty.  To  jus- 
tify is  to  find  "not  guilty."  The  Governor  of 
a  State  may  pardon-  a  criminal,  and  so  free 
him  from  the  punishment  of  his  crime ;  but  God 
does  for  believers  more  than  this.  Acting  as 
a  Judge,  he  declares  that  faith  in  Christ  is 
equivalent  to  obedience.  What  saith  the 
Scripture?  Abraham  believed  God  and  it 
was  counted  to  him  for  righteousness.  He  was 
not  righteous  according  to  the  law,  but  God 
was  pleased  to  receive  another  righteousness, 
even  that  of  faith.  He  stood  before  God  as  if 
he  had  not  sinned.     So  the  sinner,   who   by 


92  Justification. 

faith  becomes  partaker  in  Christ's  righteous- 
ness, is  judged  righteous.  This  is  what  the 
apostle  means  by  righteousness  without  the 
law,  and  by  the  righteousness  of  faith.  And 
this,  he  says,  is  manifested  under  the  present 
dispensation. 

It  is  not  a  new  method  of  salvation.  The 
green  stalk  which  pushes  its  way  through  the 
clods  in  the  spring  is,  in  one  sense,  a  new  life ; 
but  in  a  higher  sense  it  is  a  manifestation  of 
that  which  already  lived  in  the  bulb  or  seed  or 
root.  There  is  no  change  on  the  part  of  God. 
His  plan  was  only  made  clearer  by  the  coming 
of  Christ.  It  was,  the  text  says,  witnessed  by 
the  law  and  the  prophets. 

Salvation  has  always  been  by  faith.  No  man 
ever  was  saved  by  his  own  perfection.  Abra- 
ham and  Enoch  and  Abel  believed,  and  were 
justified  by  the  same  gracious  plan  as  are  saints 
to-day.  They  may  have  had  an  indistinct  un- 
derstanding of  this  plan.  The  Jews  who  of- 
fered sacrifices  may  have  failed  to  fully  recog- 
nize them  as  types  of  Christ's  sacrifice,  and 
their  forgiveness  as  justification  through  Him. 
The  words  of  David  and  Isaiah  may  have  been 
imperfectly  understood  even  by  the  most  pious 
Jews,  yet  their  words  were  a  testimony  in  ad- 
vance to  Christ,  and  to  His  atonement,  and  to 
justification  by  faith.     "Surely  he  hath  borne 


Justification.  93 

our  griefs,  and  carried  our  sorrows :  yet  we  did 
esteem  him  stricken,  smitten  of  God,  and  af- 
flicted." "But  he  was  wounded  for  our  trans- 
gressions, he  was  bruised  for  our  iniquities :  the 
chastisement  of  our  peace  was  upon  him ;  and 
with  his  stripes  we  are  healed."  "All  we,  like 
sheep,  have  gone  astray ;  we  have  turned  every 
one  to  his  own  way ;  and  the  Lord  hath  laid  on 
him  the  iniquity  of  us  all;"  so  were  the 
words  of  Joel  and  of  Malachi,  "Behold,  I  will 
send  my  messenger,  and  he  shall  prepare  the 
way  before  me :  and  the  Lord,  whom  ye  seek, 
shall  suddenly  come  to  his  temple,  even  the 
messenger  of  the  covenant,  whom  ye  delight 
in:  behold,  he  shall  come,  saith  the  Lord  of 
hosts;"  "And  it  shall  come  to  pass,  that  who- 
soever shall  call  on  the  name  of  the  Lord  shall  be 
delivered ;  for  in  Mount  Zion  and  in  Jerusalem 
shall  be  deliverance,  as  the  Lord  hath  said." 
The  testimony  became  more  clear  as  the  Mes- 
siah's time  approached,  until  the  words  of  the 
later  prophets  read  like  history.  Earlier 
prophecies  and  types,  however,  must  not  be 
carelessly  esteemed.  They  are  a  part  of  the 
witness  to  which  the  text  refers. 

The  great  object  of  the  Old  Testament,  as 
well  as  of  the  New,  is  to  testify  of  Christ.  To 
Him  gave  all  the  prophets  witness.  He 
Himself  so   interpreted    them.      "Beginning 


94  Justification. 

with  Moses  and  all  the  prophets,  He  expounded 
unto  them  in  all  the  Scripture  the  things  con- 
cerning Himself." 

The  righteousness  of  Christ  is  "unto  all  and 
upon  all "  that  believe.  The  words  show  man's 
part  in  his  own  salvation.  The  righteousness 
is  not  something  within  himself — some  good 
resolve  or  pious  work.  It  is  not  even  his 
praying  or  his  worship.  "It  is  unto  him  and 
upon  him,"  that  is,  something  from  without 
brought  to  him ;  not  something  that  he  does, 
but  something  that  is  done  for  him.  The 
same  truth  is  expressed  by  the  words,  "By 
grace  ye  are  saved."  Salvation  is  through 
faith,  but  the  faith  is  itself  a  gift.  God  gives 
it  to  us.  It  is  upon  all  that  believe,  because 
God  has  made  faith  or  belief  instrumental  to 
salvation. 

•  Humility  should  not  only  have  a  place  at 
the  beginning  of  the  Christian  life,  but  should 
be  a  part  of  that  life — a  golden  thread  running- 
through  its  whole  warp  and  woof.  Where,  says 
the  apostle,  is  boasting?  It  is  excluded  by  the 
law  of  faith.  How  can  one  who  has  been 
saved  purely  by  the  mercy  of  God  boast  of  any- 
thing except  that  mercy?  He  may  have  greater 
faith  than  another,  or  be  a  better  man.  Just  so 
one  sick  person  may  be  more  faithful  than 
another  in  taking  medicine,  but  this  is  nothing 


Justification.  95 

to  boast  about.     He  may  glorify  the  wisdom 
which  knows  his  disease  and  gives  him  the 
medicine,  but  not  his  own  wisdom  in  taking  it. 
We  may  boast  all  we  will  in  the  cross  of  Christ, 
but  not  in  our  own  faith.     Religious  pride  is 
as  contrary  to  the  spirit  of  the  Gospel  as  other 
pride.     He  who  stands  before  God  to  glorify 
himself  as  the  Pharisee  did — that  he  is  better 
than  some  poor  publican  or  outcast,  or  than 
some  negligent  backslidden  Christian — dishon- 
ors the  mercy  of  God,  which  has  made  him  to 
differ,  and  has  given  him  all  the  faith  and  all 
the  grace  to  resist  temptation  that  he  possesses. 
"  Rejoice  not,"  said  Christ  to  the  seventy,  "that 
the  devils  are  subject  to  you,  but  rather  rejoice 
that  your  names  are  written  in  heaven."  Pride 
assumes  that  we  deserve  credit  for  our  salva- 
tion, but  the  faith  necessary  to  salvation  as- 
sumes that  we  can  do  nothing — that  we  are 
simply  "justified  by  grace  through  the  redemp- 
tion that  is  in  Christ  Jesus;"  that  there  is  no 
difference  in  the  sight  of  God  between  one  sin- 
ner and  another,  for  all  have  sinned  and  come 
short.      We  may  have  come  short  less  than 
some;  our  sins  may  be  less  heinous,  but  the 
fact  that  we  have  come  short  remains,   and 
with  this  before  us  there  is  nothing  to  do  but 
to  accept  the  mercy  of  God,  who  demands  our 
faith,  and  is  pleased  to  count  it  to  us  for  right- 


96  Justification. 

eousness,  and  to  thank  Gocl  that  Christ  having 
borne  the  punishment  of  our  sins,  God's  jus- 
tice demands  the  salvation  of  those  it  would 
(without  Christ)  have  condemned. 

The  Bible  contains  many  strange  things,  and 
nothing  is  stranger  than  the  plan  of  salvation. 
It  is  the  great  mystery  of  godliness.  The  an- 
gels desire  to  look  into  it.  Its  justice,  as  well 
as  its  love,  is  infinite.  On  the  other  hand, 
how  simple  is  the  way  it  opens  before  us.  We 
are  not  required  to  solve  the  mystery,  but  only 
to  walk  in  the  way.  A  bridge  crosses  a  chasm 
or  a  deep  river.  It  is  a  monument  of  marvel- 
ous engineering  and  mechanical  skill;  but  a 
child  who  doesn't  know  wood  from  iron  can 
cross  it.  We  need  not  fathom  the  love  of  God, 
or  the  condescension  of  Christ ;  nor  know  the 
secret  of  the  incarnation,  or  of  the  covenant 
made  before  the  foundation  of  the  world ;  but 
we  can  read  and  understand  the  words,  "Be- 
lieve on  the  Lord  Jesus  Christ  and  thou  shalt 
be  saved."  A  child,  unable  even  to  pronounce 
such  words  as  atonement  and  incarnation,  can 
understand  this.  All  that  we  need  to  know  is 
perfectly  plain.  The  way  of  salvation  is  so 
clear  and  well  defined,  "that  the  wayfaring 
men,  though  fools,  shall  not  err  therein."  They 
do  not  require  any  course  of  study  or  prepara- 
tion.   There  is  no  particular  ritual  which  must 


Justification.  97 

be  conformed  to ;  no  programme  of  good  deeds 
to  be  carried  out;  no  trying  temptations  to  be 
resisted.  One  is  simply  to  believe  in  the  Lord 
Jesus.  Upon  this,  and  upon  this  alone,  rests 
his  justification  in  the  sight  of  God.  After  this, 
there  are  duties  to  be  done  and  temptations  to 
be  overcome.  The  whole  Christian  life  is  be- 
fore him,  and  he  is  neither  freed  from  obliga- 
tion nor  absolved  from  temptation. 

Upon  one  point  this  doctrine  is  liable  to  be 
misunderstood.  Men  say,  If  we  are  saved  by 
faith,  what  use  have  good  works  ?  why  try  to 
keep  the  law?  why  not  drift  on  in  the  way 
most  natural  and  pleasant,  enjoying  this  world, 
and  leaving  salvation  in  the  next  to  God  ?  The 
answer  is  very  simple :  Not  only  is  the  believer 
justified  before  God,  but  there  is  a  change  of 
heart.  He  has  new  desires  and  affections ;  he 
takes  pleasure  in  resisting  temptation  and  in 
good  works.  The  idea  of  going  on  in  sinr 
because  Christ  has  borne  its  penalty,  is  shock-' 
ing.  "Shall  we  continue  in  sin  because  grace 
abounds  ?  Gocl  forbid :  how  shall  we  who  are 
dead  to  sin,  continue  any  longer  therein?  " 

An  infidel  reasoner  derided  the  plan  of  sal- 
vation in  the  presence  of  Dr.  Chalmers.     Said 
he:  "If  I  had  your  faith,  I  would  take  my  fill 
of  sin."      "And   how   much   sin,"  asked   Dr. 
7 


98  Justification. 

Chalmers,  "would  it  take  to  fill  a  Christian 
heart?" 

A  love  of  sin  and  a  continual  desire  to  break 
the  law  of  God,  are  clear  evidences  that  the 
heart  is  unchanged  and  the  man  not  justified. 
He  who  believes  will  love  the  law  of  God,  and, 
though  sorely  tried,  will  overcome  the  natural 
desires.  Though  he  fall  seven  times,  yet  will 
he  rise  again.  So  far  from  taking  his  fill  of 
sin,  his  prayer  will  be:  " Purify  me,  0  God; 
fill  me  with  thy  love ;  and  make  me  holy,  as 
thou  art  holy." 


IX. 
FORGIVENESS. 


"  There  is  forgiveness  with  thee,  that  thou  mayest  be  feared ." — 
Psalm  cxxx.  4. 

"A/TAN  does  not  require  a  divine  revelation 
"  to  acquaint  him  with  sin.  It  is  before 
his  eyes  and  in  his  heart.  Not  having  the 
written  law,  he  is  a  law  unto  himself — his  con- 
science approving  the  right  and  condemning 
the  wrong. 

Neither  is  revelation  necessary  to  convince 
him  that  sin  will  be  punished.  It  is  daily  pun- 
ished. He  sees  the  operation  of  laws  which 
can  not  be  violated  without  suffering.  He  who 
puts  his  hand  into  the  fire  is  burned ;  he  suffers 
for  the  violation  of  a  natural  law.  He  who 
takes  poison  is  poisoned.  He  who  overeats,  or 
overdrinks,  or  overfasts,  or  overworks  must 
suffer,  in  greater  or  less  degree,  the  penalty. 
The  same  is  true  in  business  and  social  life.  A 
bad  investment  is  punished  by  loss  of  money, 
and  ill-breeding  by  loss  of  respect. 

A  certain  school  of  scientists  emphasize  the 
reign  of  law.     We  would  unite  with  them  in 

(99) 


100  Forgiveness. 

this.  The  universe  is  under  laws,  physical 
and  moral ;  these  are  invariable.  Every  cause 
has  its  effect,  and  every  effect  its  cause. 

Naturally,  believers  in  God  who  see  His 
laws  violated,  believe  in  future  punishment. 
Analogy  makes  such  punishment  more  than 
probable.  Nature,  though  she  has  light  pen- 
alties for  light  offenses,  knows  nothing  of  for* 
giveness.  The  punishment  follows  the  violation 
as  naturally  as  an  apple,  loosed  from  the  tree, 
falls  to  the  ground.  Nature  has  cures  and 
compensations  which  modify  her  penalties  and 
soothe  their  suffering ;  but  these  are  only  the 
operation  of  other  laws.  She  does  not  go  be- 
yond her  laws.  Her  testimony  is  that  sin  can 
not  go  unpunished.  She  prepares  us  to  accept 
the  divine  declaration,  "  The  soul  that  sinneth 
it  shall   die." 

Natural  religion  is  inexpressibly  dreary. 
It  offers  no  hope  whatever  to  the  soul  con- 
scious of  sin.  Forgiveness,  if  found,  must  be 
found  outside  of  Nature.  Men,  recognizing 
this,  have  offered  sacrifices  and  prayers  to 
idol  gods,  as  others  have  to  the  true  God.  In- 
stinct does  not  stop  with  Nature's  revelation.  It 
hopes  for  and  demands  that  which  Nature  re- 
fuses. All  men  have  some  form  of  religion, 
and  some  idea  of  a  God ;  and  all  seek  the  for- 
giveness of  sin. 


Forgiveness.  101 

The  Old  Testament  Scriptures  gave  promises 
of  forgiveness.  God  was  represented  as  mer- 
ciful and  gracious ;  long-suffering ;  slow  to  anger ; 
unwilling  that  any  should  perish ;  abundant  in 
goodness  and  truth;  forgiving  iniquity,  trans- 
gression and  sin;  anxious  to  pardon  those  who 
had  broken  His  law. 

The  Psalmist,  out  of  the  depth  of  his  humil- 
iation, could  cry  unto  the  Lord:  "  There  is  for- 
giveness with  thee,  that  thou  mayest  be  feared." 
Daniel,  after  his  confession,  could  say  with 
assurance:  "To  the  Lord  our  God  belong 
mercy  and  forgiveness." 

Promises  of  forgiveness  were  associated  with 
promises  of  the  Messiah.  Jeremiah,  speaking 
of  the  coming  Savior,  says:  "I  will  make  a 
new  covenant  with  the  house  of  Israel ;  .  .  . 
for  I  will  forgive  their  iniquities,  and  I  will 
remember  their  sins  no  more." 

We  turn  naturally  for  a  better  understand- 
ing of  this  and  similar  passages  to  the  New 
Testament  account  of  Christ's  life.  We  notice, 
first,  that  He  had  power  over  natural  laws. 
When  Lake  Genesaret  was  stirred  by  winds, 
He  said,  "Peace,  be  still,"  and  the  sea  obeyed. 
When  one  who,  by  the  operation  of  natural 
law  Avas  paralyzed,  came  into  His  presence,  He 
said,  "Arise,"  and  he  arose.  Blind  eyes  were 
opened,  and  even  the  dead  were  raised.    He  had 


102  Forgiveness, 

power  and  authority  to  check  the  enforcement 
of  natural  law  upon  those  who  had  violated 
it.  His  miracles  prepared  the  minds  of  men 
for  the  great  object  of  His  visit  to  earth.  "  Thy 
sins  be  forgiven  thee,"  and  "Arise,  take  up  thy 
bed,"  were  utterances  of  the  same  supernatural 
power.  The  miracle  was  performed  that  they 
might  know  His  power  to  forgive.  The  same 
analogy  which  led  us  from  natural  punishment 
to  spiritual,  leads  us  from  His  miracles  to 
His  salvation.  He  who  could  walk  on  the 
water  with  Peter,  heal  incurable  diseases  by 
His  touch,  raise  the  dead,  and  Himself  rise 
from  the  dead,  proved  His  power  to  forgive 
sin. 

This  was  the  argument  of  the  apostle  at 
Antioch,  when,  after  speaking  of  Christ's  life, 
death  and  resurrection,  he  said:  "Be  it  known 
unto  you,  therefore,  men  and  brethren,  that 
through  this  man  is  preached  unto  you  the  for- 
giveness of  sins." 

Forgiveness  is  no  less  miraculous,  and  is 
even  more  wonderful  than  the  suspension  of 
natural  law.  Grod  had  never  declared  that  the 
blind  should  not  be  restored  nor  the  dead  re- 
vived, but  He  had  pledged  Himself  to  punish 
sin.  He  could  by  a  simple  word  give  life  or 
take  it ;  but  more  than  a  word  was  necessary 
to  the  forgiveness  of  sinners.    He  must  be  just. 


Forgiveness.  103 

His  solemn  declarations  against  sin  could  not 
be  withdrawn.     Sin  must  be  punished. 

It  was  on  this  account  that  the  Old  Testa- 
ment writers  had  associated  forgiveness  with 
the  sufferings  of  the  coming  Messiah.  It  was 
on  this  account  that  it  "behooved  Christ  to 
suffer,  and  to  rise  from  the  dead  the  third 
day."  We  rejoice  in  His  suffering,  and  that 
He  is  now  "at  the  right  hand  of  God,  exalted 
to  be  a  prince  and  a  Savior,  for  to  give  repent- 
ance and  forgiveness  of  sins." 

The  Gospel  which  we  preach  is  the  good 
news  of  forgiveness.  That  which  every  soul 
needs,  and  which  can  not  be  found  anywhere 
else,  is  found  in  Christ.  Christians  are  those 
whose  sins  are  forgiven  them  for  Christ's  sake. 
The  work  of  the  Church  is  to  preach  forgive- 
ness in  Christ.  The  world's  hope  is  in  this 
forgiveness. 

The  story  of  Martin  Luther's  conversion 
illustrates  this.  He  lay  sick  in  his  cell  at  Er- 
furt, and  with  the  possibility  of  death  came  a 
sense  of  sin  and  a  fear  of  the  future.  He  re- 
membered his  prayers,  fastings  and  penances, 
but  they  gave  him  no  hope.  Monks  and  priests 
came  to  comfort  him,  but  he  saw  no  light.  At 
last  one  venerable  father,  repeating  the  Creed, 
emphasized  and  explained  the  words,  "I  believe 
in  the  forgiveness  of  sins;"  and  at  once  the 


104  Forgiveness. 

whole  plan  of  salvation  opened  before  him. 
We  believe  in  the  forgiveness  of  sins.  The 
words  are  familiar  to  us  as  we  write  them,  but, 
like  other  familiar  words,  they  are  said  thought- 
lessly ;  and  with  some,  at  least,  their  blessing, 
because  of  its  familiarity,  is  overlooked. 

Let  us  notice  several  things  in  regard  to  this 
forgiveness. 

First.  It  is  preached  to  men  only  through 
Christ.  God  is  abundant  in  goodness  and 
truth.  His  forgiveness  is  an  ocean,  but  it  flows 
to  us  only  through  one  channel.  This  is  plainly 
taught  in  the  Scriptures.  "  There  is  none  other 
name  under  heaven  given  among  men  whereby 
we  must  be  saved."  "  Through  this  man,"  said 
Paul,  "is  preached  unto  you  the  forgiveness  of 
sins."  "Neither,"  said  Peter,  "is  there  salva- 
tion in  any  other."  We  have  redemption 
through  His  blood,  the  forgiveness  of  sins  ac- 
cording to  the  riches  of  His  grace.  Weeping- 
will  not  save ;  forgiveness  is  not  bought  with 
tears.  Penances  will  not  save;  forgiveness  is 
not  bought  with  sufferings ;  at  least,  not  with 
our  sufferings  or  tears.  Neither  formal  obedi- 
ence, nor  worship,  nor  church  membership,  nor 
vague  confidence  in  God's  goodness,  will  secure 
forgiveness.  There  is  but  one  hope  for  the 
sinner.  He  must  seek  forgiveness  in  the  name 
of  Christ,  and  because  of  His  atoning  work. 


Forgiveness.  105 

This  suggests  to  us  the  second  thought.  For- 
giveness must  be  asked.  It  is  not  enough  that 
there  is  a  way  of  salvation,  we  must  walk  in 
it;  not  enough  that  there  is  forgiveness  with 
God,  He  will  "be  entreated  of."  The  promise 
is,  "Ask,  and  ye  shall  receive."  He  who  asks 
not,  receives  not. 

An  old  writer  describes  the  arrival  of  souls 
at  the  gate  of  heaven,  and  their  triumphant 
entrance.  Satan  comes  also  among  them,  but 
is  refused. 

"You  can  not  enter  here." 
"I  sinned  but  once;  these  have  entered  who 
sinned  a  thousand  times.     They  are  forgiven ; 
why  am  not  I?" 

"Have  you  ever  asked  forgiveness?" 
The  condemnation  of  many  a  soul  at  the  day 
of  judgment  may  be  put  in  the  form  of  a  ques- 
tion: "Have  you  ever  asked  forgiveness?" 

Prayer  is  the  soul's  desire.  The  prayer  of 
the  publican,  "God  be  merciful  to  me,  a  sinner," 
offered  honestly  and  in  faith,  will  always  secure 
forgiveness.  The  publican  went  down  to  his 
house  justified.  He  asked  and  received.  The 
Pharisee,  a  much  better  man,  asked  nothing 
and  received  nothing.  David,  in  his  thanks- 
giving, could  say:  "He  asked  life  of  thee,  and 
thou  gavest  it  him;"  while  the  Savior,  declar- 
ing in  advance  the  condemnation  of  unbeliev- 


106  Forgiveness. 

ers,  says:  "  Ye  will  not  come  unto  me,  that  ye 
might  have  life."  Ye  will  not  ask  forgiveness, 
that  ye  may  receive  it. 

I  know  a  foolish  child,  or  rather  a  young 
man,  for  he  is  now  grown,  who  for  five  years 
has  exiled  himself  from  home.  His  father's 
commands  were  just,  but  he  rebelled  against 
them  and  was  guilty  of  a  grievous  offense. 
Confession  and  apology  were  demanded,  but 
he  refused,  and  to  this  day  refuses  to  make 
them.  His  home,  with  ten  times  the  comfort 
he  could  earn  for  himself,  is  oj)en  to  him 
when  he  asks  forgiveness  for  his  offense.  I 
urged  him  to  ask  it.  He  admitted  that  he  had 
done  wrong,  and  said  plainly  that  he  had  been 
a  fool ;  but  the  natural  pride  of  his  heart  will 
not  allow  him  to  say  to  his  father  what  he  said 
to  me. 

Any  reasonable  person  will  say  that,  while 
his  sin  was  folly,  his  refusal  to  seek  forgiveness 
is  worse.  So  may  we  say  of  those  who  will 
not  seek  the  forgiveness  of  sins.  The  sins 
themselves  were  folly,  but  the  greatest  folly  is 
that  which  refuses  to  ask  the  forgiveness  God 
(more  just  and  loving  than  any  earthly  parent) 
is  ready  to  give. 

God's  readiness  to  forgive  is  testified  by  the 
suffering  and  death  of  Christ.  God  so  loved 
the  world  as  to  give  His  Son  that  men  might 


Forgiveness.  107 

be  saved.  He  has  appointed  a  ministry  to  de- 
clare this  love.  Wherefore  speaking  by  His 
authority,  as  though  He  did  beseech  you  by 
me,  I  urge  you,  as  many  as  have  not  already 
done  so,  to  seek  through  Christ  Jesus  the  for- 
giveness of  sins. 

There  is  a  lesson  for  Christians  in  the  clos- 
ing words  of  the  text:  "That  thou  mayest  be 
feared."  There  is  forgiveness  with  God,  that 
He  may  be  feared. 

Fear  in  the  Bible  is  not  terror.  He  whose 
sins  are  forgiven  is  not  afraid  of  God,  and  has 
no  reason  to  be.  Perfect  love  casteth  out  such 
fear.  Christian  fear  is  reverence  and  consecra- 
tion. David  prayed,  "  Stablish  thy  word  unto 
thy  servant  who  is  devoted  to  thy  fear."  With 
him   the   word   meant    service   or   obedience. 

God's  glory  is  nowhere  more  manifest  than 
in  the  plan  of  salvation.  There  is  forgiveness 
with  Him  that  He  may  be  feared,  or  "had  in 
reverence,"  that  His  name  may  be  glorified 
among  men. 

The  forgiveness  of  sins  should  be  the  begin- 
ning of  a  life  devoted  to  the  service  of  God. 
It  will  be  so  with  those  who  appreciate  His 
mercy.  They  will  make  known  His  goodness, 
that  others  may  unite  with  them  in  praising 
His  name. 


X. 

FAITH  AND  CONFESSION". 


11  For  with   the  heart  man  believeth   unto  righteousness;   and   with  the 
mouth  confession  is  made  unto  salvation." — Romans  x.  10. 

rPHE  old  question,  "What  must  I  do  to  be 
saved?"  has  its  answer  in  these  words, 
"Believe  on  the  Lord  Jesus  Christ,  and  thou 
shalt  be  saved."  The  answer  suggests  a  ques- 
tion: What  is  it  to  believe,  in  the  Scripture 
sense  of  the  word?     What  is  saving  faith? 

It  is  not  mere  intellectual  belief  of  the  truth. 
Children  born  of  Christian  parents,  and  edu- 
cated in  the  Sabbath-school  and  the  church, 
believe  in  the  Lord  Jesus.  Living  in  a  Bible 
atmosphere,  they  breathe  in  its  truths,  accept- 
ing them  thoughtlessly,  and,  as  a  matter  of 
course.  Their  belief  may  or  may  not  be  that 
necessary  to  salvation.  A  student  studies  the 
Word  of  God  and  compares  it  with  other  sacred 
books.  He  is  convinced  that  God  made  the 
world,  and  that  all  other  gods  are  idols ;  that 
the  Bible  is  God's  book,  while  the  Koran  and 
other  pretended  revelations  are  the  work  of 
men.  He  is  satisfied  that  Christ,  the  Son  of 
God,  came  into  the  world  to  save  sinners ;  and 

(108) 


Faith  and  Confession.  109 

that  there  is  no  other  salvation.  He  is  a  be- 
liever, but  his  belief  may  fall  far  short  of  that 
required  in  the  text. 

Saving  faith  is  an  operation  of  the  heart. 
"If  thou  belie  vest  in  thine  heart  that  God 
raised  Christ  from  the  dead,  thou  shalt  be 
saved."  The  mind  may  be  convinced  by  facts 
or  logic,  when  the  heart  is  untouched.  It  be- 
lieves what  it  sees  or  can  prove,  but  the  heart 
believes  where  it  can  not  see  nor  reason. 
"Faith  is  the  substance  of  things  hoped  for: 
the  evidence  of  things  not  seen."  Belief  may 
be  reduced  to  mathematics,  to  dollars  and  cents, 
or  measures,  or  to  the  rules  of  testimony ;  faith 
goes  beyond,  and  makes  the  thing  established 
a  personal  matter.  Belief  proves  things ;  faith 
feels  them.  Belief  says,  There  was  such  a 
person  as  Christ;  it  can  be  proved  just  as  we 
prove  the  life  of  Washington  or  Wellington, 
or  that  two  and  two  are  four.  Faith  says,  Christ 
is  my  Savior ;  my  trust  is  in  Him.  The  one 
busies  itself  with  testimony  and  logic;  the 
other,  with  thanksgiving.  Faith  appreciates 
the  value  of  testimony  and  logic ;  they  are  an 
alphabet  which  it  has  no  further  need  to  study, 
except  that  it  may  be  able  to  give  a  reason  for 
its  confident  assurance. 

Those  who  have  faith  often  meet  with  in- 
credulity.     Men  question  the  reality  of  feel- 


110  Faith  and  Confession. 

ings  and  hopes  to  which  they  are  strangers.  I 
knew  a  man  whose  sense  of  smell  was  remark- 
ably acute.  Long  years  of  practice  in  hand- 
ling perfumes  enabled  him  to  detect,  at  a  whiff, 
substances  which  other  men  could  know  only 
on  analysis.  He  handed  me  one  day  two  vials ; 
neither  had,  so  far  as  I  could  detect,  any  de- 
cided odor ;  yet  he  claimed,  and  proved  that, 
from  a  single  drop  put  on  a  handkerchief  and 
passed  before  his  face,  he  could  determine 
either  the  one  or  the  other. 

His  case  illustrates,  in  a  faint  way,  the  differ- 
ence between  those  who  have  and  have  not 
faith.  Faith  may  be  likened  to  a  sense  which 
some  lack,  while  others  have  it  more  or  less 
perfectly  developed.  A  man  with  a  severe 
cold  may  pass  through  a  florist's  store  and 
smell  nothing.  As  well  might  such  an  one 
deny  the  fragrance  of  roses  and  tuberoses,  as 
for  those  who  only  believe  to  question  the  real- 
ity of  faith. 

Faith  is  not  the  result  of  reason  or  proof, 
though  these  may  promote  it ;  it  is  the  work  of 
God's  Spirit  in  the  heart.  "  By  grace  are  ye 
saved  through  faith;  and  that  not  of  your- 
selves: it  is  the  gift  of  God."  Those  who  are 
convinced  of  sin  and  would  find  salvation  by 
faith,  must  seek  it  of  God.  He  only  can  open 
the  eyes  of  the  soul,  and  reveal  that  which  is 


Faith  and  Confession,  111 

invisible ;  He  only  can  lead  the  heart  to  Him 
whom,  not  having  seen,  it  loves. 

Saving  faith  includes  things  which  may  be 
proved  by  reason.  The  belief  that  Christ  was 
God ;  that  He  became  man ;  that  He  lived  in 
Palestine ;  that  He  healed  the  sick,  and  raised 
the  dead,  and  taught  His  disciples,  and  estab- 
lished the  Supper,  and  died  on  the  cross,  and 
rose  the  third  day,  and,  after  a  time,  ascended 
to  heaven — it  includes  these,  but  these  are  not 
all.  It  includes  belief  that  He  is  the  Savior 
and  the  Intercessor ;  that  He  has  already  for- 
given our  sins,  and  that  in  His  own  good  time 
He  will  receive  us  to  Himself,  that  "where  He 
is,  we  may  be  also." 

Such  was  Paul's  faith.  He  knew  in  Whom 
he  believed,  and  this  knowledge  gave  him  suc- 
cess as  the  apostle  to  the  Gentiles.  His  power 
was  not  in  eloquence,  wit  or  personal  goodness ; 
he  had  his  "thorn  in  the  flesh."  He  was  not 
perfectly  sanctified,  as  some  good  people  in  our 
day  claim  to  be;  for  he  said,  "Not  as  though 
I  had  already  attained,  either  were  already 
perfect."  His  power  was  in  his  firm  faith  in 
Christ.  He  realized  his  own  salvation,  and 
believing  with  the  heart,  gave  himself  to  the 
salvation  of  others. 

This  faith  is  as  different  from  mere  intel- 
lectual belief,  as  poetry  is  from  arithmetic,  or 


112  Faith  and  Confession. 

the  sun  from  an  iceberg.  It  is  warm,  and, 
"working  by  love,"  causes  the  seeds  of  truth 
sown  in  the  heart,  and  watered  by  grace,  to 
spring  up,  and  grow  and  bear  fruit  to  God's 
glory. 

Some  make  a  mistake  in  regard  to  this  faith. 
In  the  first  hours  of  its  joy,  they  think  it  a 
release  from  sin,  and  even  from  temptation. 
This  blissful  mistake  does  not  last.  Tempta- 
tions come.  We  lose  sight  of  Christ,  and  sud- 
denly wake  to  repentance  for  sin.  This  was 
Paul's  experience.  When  he  would  do  good, 
evil  was  present  with  him.  His  life  was  a 
constant  warfare.  Some,  who  have  like  faith, 
are  far  less  under  its  influence.  They  may  be 
naturally  inconstant,  or  their  views  of  truth  are 
indistinct,  or  they  have  besetting  sins.  Every 
Christian  has  hours  of  faith  and  hours  of  sin 
— the  ups  and  downs  of  spiritual  life ;  now  his 
peace  flows  like  a  river,  and  again  it  is  a  trick- 
ling stream.  We  must  often  recall  ourselves 
from  the  whirl  and  confusion  of  business  and 
pleasure,  and  fix  our  hearts  on  Christ  crucified 
and  risen  again  for  us.  We  may  profitably 
emphasize  the  fact  of  Christ's  resurrection  as 
a  reason  for  faith.  The  apostle  so  emphasizes 
it  in  the  preceding  verse:  "If  thou  shalt  con- 
fess with  thy  mouth  the  Lord  Jesus,  and  shalt 
believe  in  thine  heart  that  God  hath  raised 


Faith  and  Confession.  113 

him  from  the  dead,  thou  shalt  be  saved." 
Christ's  resurrection  was  the  proof  of  His 
deity  and  Messiahshrp.  He,  therefore,  who 
believes  in  His  resurrection,  believes  in  Him. 

Faith  works  by  love  and  begets  love;  not 
mere  gratitude  for  the  forgiveness  of  sin,  but 
adoring  love.  We  love  him,  because  our  eyes 
are  opened  to  His  love  for  us ;  moreover,  He 
appears  in  His  beauty  as  the  one  altogether 
lovely.  Some  one  says  that,  as  we  can  not 
separate  consciousness  of  beauty  from  delight 
in  it,  so  we  can  not  separate  love  from  faith. 
We  can  no  more  see  Christ  by  faith  without 
loving  Him,  than  we  can  see  a  picture  which 
meets  our  ideas  of  beauty  without  admiring  it. 

Another  accompaniment  of  faith  is  joy.  To 
see  Christ,  and  be  sure  of  salvation  through 
Him,  can  not  fail  to  rejoice  the  heart.  There 
is  also  peace,  which,  without  Christ,  the  world 
could  not  give,  and  which,  while  we  see  Christ, 
the  world  can  not  take  away;  a  peace  which 
passeth  understanding;  a  sense  of  forgiven  sin, 
of  harmony  with  God,  of  sonship;  a  sense 
withal  of  perfect  security ;  for  faith  is  accepted 
as  obedience.  This  is  the  apostle's  meaning 
when  he  says,  "With  the  heart  man  belie veth 
unto  righteousness."  Just  as  Abraham  believed 
God,  and  it  was  counted  to  him  for  righteous- 
8 


114  Faith  and  Confession. 

ness,  so  we,  by  faith,  partake  of  Christ's  right- 
eousness. 

Love,  joy  and  peace  are  more  than  mere 
mental  or  spiritual  operations.  Out  of  the 
abundance  of  the  heart,  the  mouth  speaketh. 
They  manifest  themselves,  and  so  work  the 
natural  results  of  faith.  The  faith  appears  in 
the  life.  Richard  Baxter  says:  "A  changed 
heart  will  have  a  change  of  company,  if  it  is 
to  be  had.  The  Christian,  though  still  exposed 
to  temptations  and  bound  by  natural  ties, 
seeks  the  society  of  those  whose  faith,  hope, 
love,  joy  and  peace  are  like  his.  Places  which 
before  seemed  attractive,  lose  their  attraction ; 
pleasures  in  which  he  delighted,  no  longer 
charm  him;  while,  on  the  other  hand,  things 
once  dull  and  uninteresting,  attract  and  please." 

His  views  of  society  and  of  pleasure  have 
changed.  The  change  is  a  result  of  faith.  Be- 
fore conversion,  he  delighted,  for  instance,  in 
certain  pleasures  which,  to  say  the  least,  are 
questionable.  He  finds  that  these  are  losing 
their  charm.  Thev  still  attract,  but  are  not  the 
temptation  they  were.  In  proportion  to  the 
strength  of  our  faith,  the  desire  for  question- 
able things  decreases.  Any  Christian  may 
prove  or  disprove  this  from  his  own  expe- 
rience. Think  of  a  time  of  revival,  when  your 
soul  was  stirred  and  your  faith  was  strong,  and 


Faith  and  Confession,  115 

try  from  the  standpoint  of  that  time  to  look  at 
the  social  temptations  which  have  since  met  you. 
One  may,  at  conversion,  be  passionately  fond 
of  certain  amusements,  and  may  be  persuaded 
that  they  are  not  wrong.  He  may  continue  so 
to  believe,  and  yet  lose  gradually  his  desire  for 
them.  He  feels  what  Dr.  Chalmers  calls  the 
"expulsive  power  of  a  new  affection."  Love 
possesses  his  soul  and  drives  out  lesser  affec- 
tions, particularly  those  as  to  the  indulgence 
of  which  he  is  in  doubt. 

Faith  works  still  another  change  in  the  heart. 
The  Christian  has  new  views  of  himself.  Paul, 
before  his  conversion,  was  a  Pharisee  of  the 
straitest  sect — vain,  as  other  Pharisees  were,  of 
his  piety.  After  conversion,  he  called  himself 
the  chief  of  sinners.  Faith  opens  the  eyes, 
not.  only  to  see  Christ,  but  to  see  self.  We 
realize  the  need,  not  only  of  salvation  in  heaven, 
but  of  constant  help  while  on  earth.  This 
sense  of  need,  no  less  than  the  change  of  de- 
sire, leads  Christians  to  seek  each  other's  so- 
ciety. 

Nothing  is  more  natural  than  that  Christians 
should  associate  themselves,  in  worship  and 
work.  God's  Word  so  directs,  and  the  new- 
born soul  at  once  responds,  Amen.  Faith  and 
confession  belong  together.  If  we  are  Christ's, 
we  would  be  known  as  Christ's.    "  Whose  I  am, 


116  •      Faith  and  Confession. 

and  whom  I  serve,"  wrote  the  apostle.  To  be- 
lieve in  the  Savior;  to  be  bought  with  a  price, 
even  His  blood ;  to  be  sure  of  heaven  through 
Him — -this  is  the  most  important  thing.  After 
it,  comes  the  confession  of  His  name. 

The  first  and  most  natural  act  of  confession 
is  joining  the  church.  This  to  the  convert 
should  not  be  a  trial.  As  birds  of  a  feather 
flock  together,  and  as  men  united  by  common 
interest  have  clubs  or  societies,  so  should  Chris- 
tians seek  each  other's  presence  and  support. 

It  is  the  Christian's  duty  to  unite  with  the 
church:  First,  Because  Christ  commands  it; 
not,  indeed,  in  so  many  words,  but  plainly,  never- 
theless. We  are  bidden  to  "confess  His  name 
before  men."  This  does  not  mean  simply  to 
tell  our  friends,  but  formally  before  the  world 
to  declare  our  allegiance  to  Him.  Our  text 
also  is  a  command.  Confession  is  united  with 
faith  as  a  condition  of  salvation.  Moreover, 
the  command  in  each  instance  is  coupled  with 
a  promise.  "If  thou  shalt  believe,  and  con- 
fess, thou  shalt  be  saved;"  "With  the  mouth 
confession  is  made  unto  salvation;"  and,  again, 
"  Whosoever  shall  confess  me  before  men,  him 
will  I  confess  also  before  my  Father  which  is 
in  heaven."  Do  these  passages  teach  that  there 
is  no  salvation  out  of  the  church?  No;  for 
many  may  believe  who  have  no  opportunity, 


Faith  and  Confession.  117 

publicly,  to  profess  the  Savior.  They  bring 
us,  however,  face  to  face  with  the  duty  of  form- 
ally enrolling  ourselves  on  the  Lord's  side. 
Neglect  of  this  duty  is  dangerous.  It  may  not 
cause  the  loss  of  the  soul,  and  yet  cause  serious 
loss  to  the  soul. 

Every  Christian  needs  the  strength  which 
membership  gives,  and  which  follows  a  profes- 
sion of  faith.  He  needs  the  support  and  ad- 
vice of  other  Christians.  Being  known  as  a 
Christian,  he  escapes  many  temptations  which 
would  otherwise  try  him.  Evil  men  let  him 
alone,  and  good  men  encourage  him.  Being 
planted  in  the  house  of  the  Lord,  he  grows 
every  day  in  strength.  He  is  in  the  way  of  sanc- 
tification ;  he  is  in  the  place  where  God  reveals 
Himself.  A  Christian  not  in  the  church  is  a 
child  without  a  home.  He  knows  nothing  of 
its  protection  or  of  its  enjoyments. 

Again,  church-membership  is  necessary  to 
the  successful  accomplishment  of  the  work  we 
are  to  do  for  Christ.  He  has  chosen  us,  and 
ordained  us,  not  to  spiritual  enjoyment  alone, 
but  to  "good  wx>rks."  Life  is  a  warfare  against 
sin.  The  church  is  God's  host.  It  is  under 
His  direction,  and  in  His  plan  each  has  his 
place  and  duty.  The  new  convert,  full  of  zeal 
for  the  cause,  may  believe  that  more  can  be 
done  by  standing  apart,  but  this  is  not  God's 


118  Faith  and  Confession. 

plan.  So  might  a  citizen  say  when,  in  war, 
recruits  are  called  for:  "I  will  fight  independ- 
ently ;  I  will  not  enlist,  nor  belong  to  any  com- 
pany, nor  obey  any  officer.  I  will  take  my 
gun  and  conduct  my  own  campaign."  In  the 
church,  as  in  the  army,  there  must  be  organ- 
ization. If  there  are  scouts,  they  must  be  sub- 
ject to  officers;  the  sooner  a  convert  realizes 
this,  the  greater- will  be  his  usefulness. 

It  may  be  well  to  close  with  a  word  of  cau- 
tion. A  profession  of  religion  is  important, 
but  it  must  not  take  the  place  of  faith  nor  of 
obedience  to  God's  laws.  Beware  of  hypoc- 
risy— of  mere  profession.  It  is  (some  one  says) 
"like  the  plumes  on  a  hearse  which  bears  men 
to  the  grave."  Beware  of  pious  emotions 
which  end  with  their  own  expression ;  of  self- 
deception;  of  a  fair  exterior  which  will  not 
stand  the  wear  and  tear  of  life ;  of  a  Sabbath- 
day  profession,  which  is  folded  away  during 
the  week.  Beware  of  any  profession  which  has 
not  behind  it  true  faith  in  Christ.  Confession 
is  made  unto  salvation  only  when  man  believ- 
eth  with  the  heart. 


XI. 

THE  LAW  STILL  BINDING. 


"Do  we  then  make  void  the  law  through  faith  f     God  forbid:  yea,  we 
establish  the  law." — Romans  iii.  31. 

A     GREAT    question  in  the  early  Church 
was  concerning  the  law.     Was  it  bind- 
ing upon  Christians?     Were  those  saved  by 
faith  obliged  to  keep  it? 

The  Jew  converted  to  Christianity  had 
many  things  to  learn  and  many  to  unlearn. 
The  whole  course  of  his  education  had  been  in 
one  direction.  His  religion,  before  his  conver- 
sion to  Christ,  could  be  summed  up  in  these 
words :  The  man  that  cloeth  these  things  shall 
live  by  them.  Such  an  one,  though  a  believer 
in  Christ,  justified  by  faith,  would  be  constantly 
drawn  toward  the  doctrines  he  had  learned  in 
youth. 

Resisting  this .  temptation,  he  might  go  to 
the  opposite  extreme,  just  as  a  pendulum 
drawn  to  one  extreme  will  go  to  the  other,  and 
just  as  reformations  almost  always  carry  men  be- 
yond the  true  stopping  point.    To  guard  against 

(119) 


120  The  Law  Still  Binding. 

this  tendency,  and  to  set  before  the  Jews  their 
true  relation  to  the  law  of  God,  was  the  object 
of  the  part  of  the  Epistle  to  the  Romans  from 
which  our  text  is  taken. 

The  apostle  teaches  that  men  are  sinners; 
that  God's  law  requires  perfect  obedience,  and 
that,  therefore,  salvation  can  not  be  by  the 
law.  Then  he  declares  Christ,  "whom  God 
hath  set  forth  to  be  a  propitiation  through  faith 
in  His  blood,  to  declare  His  righteousness  for 
the  remission  of  sins."  »  He  tells  of  salvation 
by  faith  to  the  Jew  as  well  as  to  the  Gentile. 
Then,  anticipating  danger,  knowing  that  men 
will  count  themselves  free  from  the  law,  and 
under  no  obligation  to  obey  it,  because  saved 
by  faith,  he  adds:  "  Do  we  then  make  void  the 
law?  ATay."  The  law  is  still  binding.  It  is 
God's  law,  and  can  not  be  annulled  or  made 
void.  It  is  a  rule  of  life,  as  binding  upon  the 
conscience  as  if  salvation  were  by  obedience. 

There  are  passages  in  which  he  speaks  of 
himself  as  "  dead  to  the  law,"  or  "free  from 
the  law."  He  is  free  from  and  dead  to  it  as  a 
means  of  salvation,  for  "through  the  deeds  of 
the  law  shall  no  flesh  be  justified,"  but  he  lives 
to  and  is  bound  by  it  as  a  rule  of  action.  This 
distinction  is  very  simple.  Man  is  not  saved 
by  obedience  to  the  Decalogue,  but  he  is  bound, 
nevertheless,  to  obey  it.      He  is  saved  by  faith 


The  Law  Still  Binding.  121 

in  Christ,  but  Christ  Himself  has  made  obedi- 
ence a  test  of  love  and  faith.  He  has  declared 
that  not  a  jot  or  tittle  of  the  law  can  pass 
away.  The  law  can  not,  therefore,  be  made 
void. 

Human  laws,  like  their  makers,  are  change- 
able. One  Legislature  may  undo  the  work  of 
another.  Laws  may  be  repealed,  or  declared 
unconstitutional.  God's  laws  are  like  Him- 
self, unchangeable.  They  stand  on  unchange- 
able principles.  "  The  law  of  the  Lord  is  per- 
fect," "The  statutes  of  the  Lord  are  right." 
They  can  never  in  the  dot  of  an  i  or  the  cross- 
ing of  a  t  cease  to  be  of  binding  obligation. 

Are  we  then,  during  this  dispensation  of  faith, 
bound  to  the  old  burdensome  Mosaic  code, 
with  its  system  of  offerings  and  multiplicity  of 
detail.  Far  from  it.  God's  law  as  given  from 
Sinai  was  complete.  It  was  because  men 
violated  it,  that  God  gave  them  a  system  of 
sacrifices  and  a  ceremonial  looking  forward  to 
an  atonement  for  their  violation.  The  cere- 
monial law,  with  its  types  and  shadows,  was 
fulfilled  in  Christ,  and  could  therefore  be  no 
more  binding  upon  men ;  but  with  the  moral  law 
— the  Ten  Commandments,  which  we  all  know, 
or  should  know  by  heart — it  is  different,  In 
them  there  are  no  types  nor  shadows.  They 
are  not  symbolical  nor  explanatory.     They  are 


122  The  Law  Still  Binding. 

simply  "Thoushalt,"  or  " Thou shalt not."  They 
are  the  words  of  a  King.  They  are  the  laws  of 
His  kingdom,  and  are  like  the  laws  of  the 
Mecles  and  Persians,  which  change  not. 

The  fact  that  salvation  is  not  of  the  law  does 
not  justify  disobedience  to  the  law.  The  fact 
that  a  King  mercifully  pardons  a  criminal 
does  not  justify  the  criminal  in  repeating  his 
crime.  '  "  Shall  we  continue  in  sin  because 
grace  abounds  ?  God  forbid !  How  shall  we, 
who  are  dead  to  sin,  continue  any  longer 
therein?"  We  have  experienced  the  grace  of 
God — our  sins  are  forgiven.  Henceforth  we 
are  under  double  obligations.  Duty  is  rein- 
forced by  love,  and  we  not  only  obey,  but  de- 
light in  the  law  of  God. 

The  question  may  be  here  raised,  Did  not 
Christ  re-enact  some  of  the  Ten  Command- 
ments? and  does  not  His  silence  regarding  oth- 
ers nullify  them?  This  point  is  made  by 
those  who  contend  against  strict  Sabbath  ob- 
servance. No  Commandment  of  the  Ten  is  so 
often  assailed  as  the  Fourth. 

It  is  the  fashion  with  a  class  of  thinkers  to 
ridicule  the  Sabbath  of  our  fathers  as  Puritan- 
ical. Its  long  services,  cold  dinners,  and  en- 
forced quiet  are  subjects  for  witticism.  The 
Mayflower  crew,  in  the  opinion  of  these  think- 
ers, were  very  good  people,  honest  and  brave, 


The  Law  Still  Binding.  123 

but  they  were  bigoted,  and  unnecessarily  strict. 
They  know  better,  and  can  be  just  as  brave 
and  good  without  fanaticism.  The  Sabbath, 
these  men  tell  us,  was  a  Jewish  institution. 
The  Ten  Commandments  were  given  to  the 
Jews,  and  were  binding  on  them;  but,  except 
where  reaffirmed  by  Christ,  do  not  bind  Chris- 
tians. 

Wp  believe  that  our  Savior's  teachings,  and 
His  observance  of  the  Sabbath,  as  well  as  the 
observance  by  the  disciples  of  the  first  day  of 
the  week,  are  an  affirmation  of  the  Command- 
ment, and  a  warrant  for  the  change  of  day. 
Even  without  them,  however,  the  duty  of  giv- 
ing a  day  in  seven  to  worship  and  rest  would 
remain.  The  Commandments  were  not  simple 
arbitrary  enactments  for  the  government  of  a 
nation.  They  were  the  statement  of  princi- 
ples as  old  as  the  universe.  These  were  codi- 
fied in  convenient  form  on  the  tables  of  stone, 
but  it  is  a  mistake  to  date  their  beginning  from 
the  time  Moses  came  down  from  the  mount. 

It  was  a  sin  to  worship  idols  before  the 
First  and  Second  Commandments  were  given 
to  Israel.  The  murder  of  Abel  was  a  sin, 
though  committed  before  the  law,  "Thou  shalt 
not  kill,"  was  written.  So  obedience  to  parents 
was  a  duty,  and  so  adultery,  theft,  profane 
swearing,  lying  and  covetousness  were  wrong 


124  The  Law  Still  Binding. 

from  the  beginning  of  our  race.  They  would 
have  been  so,  had  God  never  spoken  from  the 
thunder  of  the  mount. 

The  same  is  true  of  the  Sabbath  law.  The 
principle  upon  t  which  it  rests  is  fixed.  Not 
only  must  men  avoid  the  worship  of  idols,  but 
they  must  worship  the  Lord.  He  is  entitled 
to  a  per  cent,  of  their  time  and  of  their  strength. 
This  was  as  true  before  the  birth  of  Moses  as 
after  his  death.  Through  him  the  law  was 
put  into  shape,  but  it  was  no  new  law.  This 
is  clear  from  the  language,  "Remember  the 
Sabbath  day;  "  not  a  day  now  to  be  established, 
but  an  already  established  day  to  be  remem- 
bered. 

The  children  of  Israel  kept  the  Sabbath  day 
holy  before  the  law  was  formally  given.  They 
rested  the  seventh  day,  when  manna  was  their 
food.  "  It  came  to  pass  that  on  the  sixth  day 
they  gathered  twice  as  much  as  on  the  other 
days,  and  Moses  said,  '  Six  days  shall  ye  gather 
it,  but  on  the  seventh  day,  which  is  the  Sabbath, 
in  it  there  shall  be  none.'  So  the  people  rested 
on  the  seventh  day,"  is  the  record  of  their 
obedience,  when  as  yet  they  had  not  the  writ- 
ten law.  The  law  was  in  their  hearts.  The 
reason  annexed  to  the  Fourth  Commandment 
is,  that  the  Lord,  after  the  six  days'  work  of 
creation,   'rested  the  seventh  day;  wherefore 


The  Law  Still  Binding.  125 

the  Lord  blessed  the  Sabbath  clay,  and  sancti- 
fied it. 

The  duty  of  keeping  one  day  in  seven  holy 
to  the  Lord,  began  at  the  creation,  and  has 
been  since  binding  on  every  man,  Jew  and 
Gentile.  The  Commandments  written  in  Ex- 
odus xx.,  are  clear,  and  easily  understood. 
They  are  a  formal  declaration  of  principles 
which  can  never  be  annulled.  The  Fourth 
Commandment  is  God's  own  expression  of  His 
Sabbath  law.  No  man  can  improve  upon  it. 
If  the  Puritan  fathers  were  stricter  than  the 
Commandment,  they  erred  on  the  safe  side. 
Their  descendants  who  ridicule  their  strictness, 
are  apt  to  err  in  a  more  dangerous  direction. 

The  same  is  true  of  the  other  nine  Com- 
mandments. They  are  God's  own  expression 
of  the  principles  of  right  and  wrong.  These 
principles  commend  themselves  to  the  con- 
sciences of  all  men.  Even  the  heathen,  "not 
having  the  written  law,  are  a  law  unto  them- 
selves; "  that  is,  their  consciences  accuse  or  ex- 
cuse them  as  they  obey  or  disobey  these  plain 
principles. 

To  say  that  the  law  is  made  void  because 
men  are  not  saved  by  it,  but  by  faith  in  Christ, 
is  absurd.  The  law  can  not  be  made  void,  unless 
right  becomes  wrong  or  wrong  right.  It  can 
never  be  right  to  worship  an  idol,  or  profane 


126  The  Law  Still  Binding. 

God's  name  or  clay,  unless  God  ceases  to  be  the 
Lord.  It  can  never  be  wrong  to  honor  and  obey 
parents,  nor  right  to  kill,  steal  or  commit  adul- 
tery. ^ 

It  is  said  that  Rowland  Hill  was  called  to 
account  by  an  Antinomian  for  preaching  a 
severe  legal  Gospel.  "  Do  you,"  said  Mr.  Hill, 
"believe  that  the  Ten  Commandments  are  a 
rule  of  life  to  Christians?"  "Certainly  not," 
was  the  reply;  "Christ's  death  has  freed  them 
from  the  law."  Mr.  Hill  rang  the  bell  and  a 
servant  came.  "John,  show  this  man  out, 
and  keep  your  eye  on  him  until  he  is  beyond 
the  reach  of  every  movable  article  in  the 
hall." 

This  was  simply  a  severe  way  of  stating  an 
important  truth,  viz.:  that  men  who  feel  under 
no  obligation  to  keep  the  Commandments,  are 
unsafe  men  to  deal  with,  whether  they  profess 
faith  in  Christ  or  not. 

"  But,"  you  say,  "there  are  persons  who  keep, 
and  believe  they  are  under  obligations  to  keep, 
the  First  Commandment,  Second,  Third,  Sixth, 
etc.,  who  believe  that  the  Fourth  is  no  longer 
binding."  Of  such  the  Savior  has  said:  "He 
that  oifends  in  one  point  is  guilty  of  all."  More- 
over, the  violation  of  one,  weakens  the  respect 
for  and  loyalty  to  all. 

Not  only  is  the  law  not  made  void  by  the  Gos- 


The  Law  Still  Binding.  127 

pel  of  Christ,  but  it  is  established.  Christ  es- 
tablished the  law  by  submitting  Himself  to  its 
penalties.  When  the  law  of  a  land  is  broken, 
and  a  province  rising  in  rebellion  refuses  its 
allegiance,  and  when  the  ruler  of  the  land 
marches  his  army  into  the  province  and  sub- 
dues it,  and  hangs  traitors  or  imprisons 
them,  then  the  law  is  established.  When  the 
murderer  dies  for  his  crime,  the  law  against 
murder  is  established.  So,  when  God  punished 
sin,  His  law  was  established.  That  He,  in 
His  mercy,  laid  the  punishment  upon  Christ, 
who  suffered,  not  for  His  own  sins,  but  for 
the  sins  of  others,  does  not  alter  the  case.  The 
penalty  of  God's  broken  law  was  inflicted,  and 
thus  was  the  law  established.  Calvary  is  to 
us  a  reminder  of  justice  as  well  as  mercy ;  of 
law  as  well  as  love.  It  shows  us  God's  respect 
for  His  own  Commandments.  It  shows  His 
deep  hatred  of  sin,  and  His  faithfulness  as  a 
Judge. 

As  we  stand  before  the  cross  and  look  upon 
Him  whom  our  sins  have  pierced,  let  us  re- 
member not  only  His  condescension,  His  hu- 
miliation and  death,  but,  going  farther  back, 
let  us  read  over  the  law  thus  sternly  enforced, 
established  and  made  honorable — the  law  which 
is  still  binding  upon  us  as  a  rule  of  life.  Let 
us  thank  God  that  the  penalty  has  been  borne 


128  The  Law  Still  Binding. 

for  us,  and  that  we  have  another  way  of  salva- 
tion ;  but,  at  the  same  time,  let  us  testify  our 
love  to  the  Savior  by  an  exact  obedience, 
so  far  as  we  can  give  it,  of  every  word  of 
His  law. 

He  who  trusts  in  Christ  establishes  the  law. 
He  testifies  that  the  law  is  right,  and  that  he, 
as  a  violator,  deserves  punishment.  He  re- 
joices that,  through  Christ,  God  can  be  just  and 
yet  justify  him.  The  thought  that  Christ  has 
borne  his  punishment — that  He  has  been 
wounded  and  bruised,  chastened  for  his  trans- 
gressions, moves  his  heart.  The  love  of  Christ 
constrains  him;  love  begets  love,  and  thus, 
also,  he  establishes  the  law.  He  obeys  its 
spirit.  As  the  Scripture  saith,  "  Love  is  the 
fulfillment  of  the  law."  If  he  is  truly  con- 
verted, he  desires  to  obey.  The  spirit  of  the 
law,  love  to  God  and  man,  is  the  ruling  motive 
of  his  life.  The  only  sense  in  which  he  is  not 
bound  by  the  law,  is  that  he  does  not  feel  the 
bonds.  Instead  of  saying,  "  Thou  shalt  have 
no  other  God  before  me,"  he  says,  "Thou  art 
my  portion,  0  Lord,"  "I  will  praise  the  Lord 
while  I  have  any  being." 

Instead  of  a  command  to  rest  and  worship 
God  on  the  Sabbath,  he  cries  out,  "  How  amia- 
ble are  Thy  tabernacles,  0  Lord  of  hosts !  My 
soul  longeth,  yea,  even  fainteth,  for  the  courts 


The  Law  Still  Binding.  129 

of  the  Lord."  Does  he  complain  of  the  com- 
mand, "Thou  shalt  not  kill,  nor  steal,  nor  com- 
mit adultery,  or  covet?"  Nay.  The  voice  of 
his  soul  is :  "  Oh,  how  I  love  Thy  law !  "  When 
tempted  beyond  his  strength  by  the  sin  which 
has  become  hateful  to  him,  he  cries  out  for  de- 
liverance. 

Our  Savior  established  the  law  by  His  exam- 
ple and  teaching.  "Thus  it  becometh  us  to 
fulfill  all  righteousness,"  was  the  keynote  of 
His  life.  He  obeyed  the  law.  All  the  persua- 
sion of  the  devil  on  the  mountain  could  not 
tempt  Him  to  worship  other  than  the  Lord. 
He  was  found  on  Sabbath  in  the  synagogue. 
He  was  subject  to  His  parents.  He  was  holy, 
harmless,  undefiled,  and  separate  from  sinners. 
His  example  established  the  law.  Those  who 
imitate  Him,  obey  it — not  in  the  letter  only, 
but  in  the  spirit. 

This  leads  us  to  another  thought.  Christ 
established  the  law  by  declaring  its  spiritual 
meaning.  To  gain  an  accurate  idea  of  the 
life  we,  as  Christians,  are  to  lead,  and  of  the 
law,  as  it  is  now  binding  upon  us,  we  should 
read  the  twentieth  chapter  of  Exodus  and  the 
fifth  chapter  of  Matthew  together.  "Thou 
shalt  not  kill."  Christ  adds:  "Whosoever 
is  angry  with  his  brother  without  cause,  is 
in  danger."  You  have  never  violated  the 
9 


130  The  Law  Still  Binding. 

letter  of  the  command.  Your  brain  would  be 
dizzy  and  your  hair  stand  on  end  at  the 
thought  of  murder.  But  let  your  mind  go 
back  to  words  or  actions  which  roused  your 
passion.  Remember  the  nervous  twitching  of 
your  arm  as  it  ached  to  strike ;  remember  the 
prints  of  your  finger  nails  in  your  palms.  "0," 
you  say,  "I  had  a  right  to  be  angry."  Per- 
haps,. There  is  righteous  indignation,  but  we 
may  deem  ourselves  righteously  indignant, 
when  in  God's  sight  we  are  unrighteously 
angry.  Remember,  also,  the  bitter  feelings 
which  filled  your  heart  day  after  day — the  an- 
gry, revengful  feelings.  They  were  violations 
of  God's  law.  We  can  remember  violations  of 
other  Commandments  as  interpreted  by  Christ. 
His  interpretation  established  the  law  as  the 
guide  for  His  people  to  all  time. 

Our  faith,  if  it  is  genuine,  should  make  us 
Pharisees,  in  the  better  meaning  of  the  word. 
It  should  make  its  mark  on  our  lives,  on  our 
business  and  on  our  pleasures.  It  should  fill 
up  our  measures,  and  give  character  to  the 
goods  we  sell.  It  should  make  our  word  good, 
and  keep  our  mouths  clean  from  profanity.  It 
should  restrain  our  tempers,  our  passions  and 
our  appetites.  It  should  take  us  to  the  house  of 
God  on  the  Sabbath  clay,  and  keep  .us  from 
covetousness,  which  is  idolatry,  and  from  all 


The  Law  Still  Binding.  131 

other  forms  of  idolaty  on  all  days.  It  should 
make  us  charitable  to  the  poor,  and  faithful  in 
all  our  relations  to  God  and  men.  In  other 
words,  it  should  establish  us  in  the  law. 


XII. 

THE  COMFORTER. 


"But  the  Comforter,  which  is  the  Holy  Ghost,  whom  the  Father  will 
send  in  my  name,  he  shall  teach  you  all  things,  and  bring  all  things  to 
your  remembrance,  whatsoever  I  have  said  unto  you" — John  xiv.  26. 

"T  BELIEVE  in  the  Holy  Ghost."  These 
words  are  a  part  of  the  Apostles'  Creed 
and  of  the  faith  of  the  Church.  We  believe 
in  the  Holy  Grhost  as  we  believe  in  the  Son 
and  in  the  Father.  The  three  are  "one  Grod, 
the  same  in  substance,  equal  in  power  and 
glory." 

The  text  is  from  our  Savior's  farewell  sermon 
to  His  disciples — a  sermon  in  which  He  an- 
nounced His  death  and  their  persecutions,  and 
exhorted  them  to  love  and  faithfulness.  It  was 
primarily  a  promise  to  qualify  them  for  their 
work  as  His  official  witnesses,  but  included  a 
promise  to  all  who  believe  in  Christ  and  look 
for  His  appearing. 

It  was  not  the  introduction  to  the  Church  of 
a  new  power  or  unknown  person,  though  the 
name  "Comforter"  was  new.  The  character 
and  work  of  the  Spirit  had  been  recognized  in 

(132) 


The  Comforter.  133 

the  Old  Testament.  It  was  He  who  moved 
upon  the  face  of  the  waters  at  creation.  Job 
said,  "The  Spirit  of  the  Lord  hath  made  me." 
He  was  manifest  in  Providence.  He  strove 
with  wicked  men,  and  moved  holy  men  to  proph- 
esy the  coming  Messiah.  If  His  mission,  like 
that  of  the  Messiah,  was  not  understood,  the 
fault  was  in  the  readers  rather  than  the  record. 
Christ's  words,  in  the  seventeenth  verse,  imply 
knowledge  on  the  part  of  the  disciples:  "Ye 
know  him,  for  he  dwelleth  with  you." 

The  New  Testament,  however,  is  clearer  than 
the  Old  in  its  testimony  both  concerning  the 
Messiah  and  the  Holy  Spirit;  and  perhaps 
no  single  passage  contains  more  in  regard  to 
the  person  and  work  of  the  latter,  than  the 
discourse  from  which  our  text  is  taken, 

It  reveals  the  Spirit  first  as  a  person.  Christ 
speaks  of  Him  not  as  a  mere  influence,  nor  as 
the  mind  of  God,  but  as  a  distinct  personality. 
He  uses  the  personal  pronoun — "The  Holy 
Ghost  whom  the  Father  will  send,  He  shall 
teach  you."  This  is  in  harmony  with  other 
utterances.  He  never  speaks  of  the  Holy 
Spirit  as  it,  but  always  as  He.  "He  shall 
testify;"  "Whom  the  world  can  not  receive, 
because  it  seeth  Him  not,  neither  knoweth 
Him."  It  is  also  in  harmony  with  other  Scrip- 
ture, which  represents  the  Spirit  as  a  teacher 


134  The  Comforter. 

and  guide,  as  grieved  and  sinned  against  or 
obeyed.  Ananias  "lied  to  the  Holy  Ghost." 
"  The  Holy  Ghost  said,  Separate  me  Barnabas 
and  Saul  for  the  work  whereunto  I  have  called 
them."  The  disciples  were  commanded  to 
teach  all  nations,  "baptizing  them  in  the  name 
of  the  Father,  and  of  the  Son,  and  of  the  Holy 
Ghost." 

These  passages  prove  not  only  the  person- 
ality of  the  Spirit,  but  His  deity.  He  has  His 
place  with  the  Father  and  Son.  The  sin  of 
Ananias  was  a  lie  "to  the  Holy  Ghost"  and  a 
lie  "unto  God."  In  many  passages,  acts  or 
words  are  attributed  to  God  which,  in  other 
passages,  are  attributed  to  the  Spirit.  The  lan- 
guage of  God  in  the  Old  Testament  is  quoted 
in  the  New  as  the  language  of  the  Spirit. 
Isaiah  says:  "I  heard  the  voice  of  the  Lord, 
saying,  .  .  .  Hear  ye  indeed,  but  under- 
stand not?"  Paul,  quoting  his  words,  says: 
"Well  spake  the  Holy  Ghost  by  Esaias  the 
prophet." 

The  distinct  personality  of  the  Spirit,  and 
His  place  with  the  Father  and  Son,  are  recog- 
nized in  the  writings  of  the  apostles.  Peter 
addresses  an  Epistle  "to  the  elect  according  to 
the  foreknowledge  of  God  the  Father,  through 
sanctification  of  the  Spirit,  unto  obedience  and 
sprinkling  of  the  blood  of  Jesus  Christ; "  while 


The  Comforter.  135 

Paul  closes  the  Second  Epistle  to  the  Corinth- 
ians with  this  benediction,  "The  grace  of  our 
Lord  Jesus  Christ,  and  the  love  of  God,  and 
the  communion  of  the  Holy  Ghost,  be  with 
you  all." 

We  associate  personality  with  a  physical 
form  and  functions.  But  the  Spirit  has  no  form. 
"A  spirit  hath  not  flesh  and  bones,  as  ye  see 
me  have."  The  original  word  means  "wind" 
or  "breath";  in  a  wider  sense,  it  means  any 
invisible,  immaterial  power;  associated  with 
the  adjective  holy,  it  means  the  Spirit  of  God 
or  the  Holy  Ghost.  The  name  expresses  His 
purely  spiritual  character  and  His  holiness ;  at 
the  same  time,  it  is  a  statement  of  His  deity 
— for  God  is  a  Spirit,  and  God  only  is  holy. 

Again,  we  learn  from  the  text  that  the  Spirit 
is  sent  of  the  Father.  "The  Comforter,  which 
is  the  Holy  Ghost,  whom  the  Father  will  send 
in  my  name."  In  the  following  chapter,  He 
is  represented  as  proceeding  from  the  Father, 
and  as  sent  by  Christ.  These  statements  in- 
volve the  relations  of  the  Father,  Son  and 
Spirit,  and  so  bring  us  face  to  face  with  the 
mystery  of  the  Trinity.  The  giving  of  the 
Spirit  is  no  less  mysterious  than  the  giving  of 
the  Son.  We  can  only  accept  the  Scripture 
statement,  that  in  the  work  of  redemption  God 
gave  his  Son  for  men  and  his  Spirit  to  men ; 


136  The  Comforter. 

the  first  to  make  atonement  for  their  sins,  and 
the  second  to  operate  in  them,  rendering  this 
atonement  effectual.  The  latter  is  called  "the 
Spirit  of  God"  and  "the  Spirit  of  Christ." 
He  is  distinct  from  both,  as  the  Son  is  distinct 
from  the  Father;  and  one  with  them,  in  the 
same  sense  in  which  Christ  said,  "  I  and  my 
Father  are  one." 

The  work  of  the  Spirit  is  set  forth  in  the 
text,  first,  in  the  new  name  by  which  He  is 
known — He  is  the  "Comforter,"  or  helper  or 
advocate  of  God's  people;  and,  second,  in  the 
promise  that  He  "shall  teach"  and  "bring  to 
remembrance"  the  words  of  Christ.  In  other 
parts  of  the  same  discourse,  we  learn  that  He 
shall  glorify  Christ;  that  He  shall  "not  speak 
of  Himself,"  but  shall  take  of  the  things  of 
Jesus;  that  He  will  "reprove  the  world  of  sin, 
of  righteousness  and  judgment,"  and  that  He 
will  "show  things  to  come."  We  have  already 
noticed  the  work  of  the  Spirit  in  creation  and 
during  antediluvian  and  Old  Testament  times. 
The  promise  of  Christ  was  that  He  should  now 
come  upon  an  especial  mission.  He  should 
take  up  the  work  which  Christ  was  about  to 
leave. 

This  work  was  in  harmony  with  His  previ- 
ous labors.  He  had  influenced  God's  people 
of  old  to  trust  a  promised   Savior;    He  had, 


The  Comforter.  137 

moved  holy  men  to  testify  of  Christ.  His 
power  had  been  manifest  in  the  incarnation : 
"The  angel  said  unto  Mary,  The  Holy  Ghost 
shall  come  upon  thee,  and  the  power  of  the 
Highest  shall  overshadow  thee."  He  had  in- 
spired John  the  Baptist,  the  voice  of  one  cry- 
ing in  the  wilderness,  to  say:  "Behold  the 
Lamb  of  God,  which  taketh  away  the  sin  of 
the  world."  At  the  baptism  of  Christ,  He  had 
descended  upon  Him.  John  said,  "I  saw  the 
Spirit  descending  from  heaven  like  a  dove,  and 
it  abode  upon  him."  Immediately  after  His 
baptism,  He  was  "led  of  the  Spirit  into  the 
wilderness."  He  was  "full  of  the  Holy  Ghost;" 
He  "returned  in  the  power  of  the  Spirit;"  He 
baptized  with  the  Holy  Ghost;  He  "cast  out 
devils  by  the  Spirit  of  God;"  and  when  the 
Pharisees  denied  this,  and  said:  "He  casteth 
out  devils  by  Beelzebub  the  prince  of  devils," 
He  said,  "Whosoever  speaketh  against  the 
Holy  Ghost,  it  shall  not  be  forgiven  him." 
He  "breathed  on"  His  disciples,  and  said: 
"  Receive  ye  the  Holy  Ghost." 

The  study  of  such  Scripture  will  help  us  to 
understand  the  words  of  Christ:  "If  I  go  not 
away,  the  Comforter  will  not  come  unto  you : 
but  if  I  depart,  I  will  send  him  unto  you." 
The  study  will  help  us  also  to  understand  the 
mission  of  the  Spirit,  who,  after  preparing  the 


138  The  Comforter. 

way  for  Christ,  co-operated  with  Him  during 
His  stay  on  earth,  and  came  after  His  ascen- 
sion to  instruct  and  strengthen  the  disciples ; 
to  endue  them  with  power,  and  to  witness,  by 
signs  and  wonders,  to  the  truth  of  their  Gos- 
pel ;  and  Who,  though  the  day  of  miracles  is 
past,  still  abides  with  the  people  of  God. 

What  Christ  promised  came  to  pass  on  the 
day  of  Pentecost.  The  disciples  were  "all 
filled  with  the  Holy  Ghost,  and  began  to  speak 
with  other  tongues,  as  the  Spirit  gave  them 
utterance."  The  same  Spirit  accompanied 
them  in  their  journeys.  They  healed  the  sick, 
and  performed  all  manner  of  miracles;  they 
were  inspired  to  write,  for  the  instruction  and 
comfort  of  God's  people,  the  story  of  Christ's 
life  and  death,  and  to  set  in  order  the  doctrines 
of  salvation.  For  this  a  special  illumination  was 
necessary.  The  Spirit  must,  in  a  peculiar  and 
miraculous  manner,  teach  them  of  Christ,  and 
bring  His  words  to  remembrance. 

These  special  manifestations  of  the  Spirit 
continued  only  so  long  as  they  were  necessary 
to  the  indorsement  of  the  apostles  as  true  wit- 
nesses, and  to  the  completion  of  the  sacred 
record.  They  ceased,  but  the  Spirit  was  not 
withdrawn.  The  promise  of  Christ  included 
the  more  common  manifestations  of  His  power 
and  His  abiding  presence.    The  Spirit  remains 


The  Comforter.  139 

with  the  Church,  and  His  mission  is  still  to 
speak  of  Christ  and  to  call  His  words  to  re- 
membrance. It  was  expedient  that  Christ 
should  die  and  rise,  and  be  glorified,  or,  as  He 
expressed  it,  "Go  away,"  that  the  Spirit  might 
take  up  His  work — a  work  which,  in  one  sense, 
He  had  finished ;  but  which,  in  another,  must 
be  carried  forward  and  made  effectual.  It  was 
expedient,  because  the  Spirit  could  do  this  ef- 
fectually. It  was  a  part  of  the  divine  plan 
that  Christ,  in  His  human  nature,  should  be 
limited.  He  was,  so  far  as  we  know,  at  but 
one  place  at  a  time ;  He  reached  men  only  as 
men  reach  them.  The  multitudes  must  come 
unto  Him  to  hear  Him.  The  Spirit,  not  bound 
by  these  limitations,  applies  the  truth  when 
and  where  He  will. 

The  word  Comforter  does  not  fully  explain 
the  Spirit's  mission.  The  original  word — 
"Paracletos" —  is  more  commonly  rendered 
advocate;  there  is,  however,  no  one  English 
word  which  fully  translates  it.  It  means  one 
called  to  the  side  of,  one  who  speaks  for,  who 
counsels  with  and  helps.  The  Spirit  is  the 
mouthpiece  and  efficient  agent  of  the  Godhead, 
and  the  Helper  and  Comforter  of  men.  He  fills 
the  place  which  Christ  held.  Moreover,  the 
name  by  which  Christ  calls  Him  is  applied,  in 
1  John  ii.  1,  to  Christ  Himself:  "If  any  man 


140  The  Comforter. 

sin,  we  have  an  advocate  [a  Paraclete]  with  the 
Father,  Jesus  Christ  the  righteous."  This  is 
in  harmony  with  Christ's  promise,  in  verse  16 : 
"The  Father  shall  give  you  another  Paraclete." 
He  Himself  was  the  one,  and  the  Spirit  was  to 
be  the  other  Comforter.  In  the  eighteenth 
verse,  He  says:  "I  will  not  leave  you  comfort- 
less: I  will  come  to  you."  This  certainly  does 
not  refer  to  His  return  at  the  end  of  the  world, 
but  to  His  immediate  coming  and  to  His  abid- 
ing presence.  He  identifies  His  coming  with 
that  of  the  Comforter — the  Holy  Grhost — who 
is  teach  all  things  and  bring  His  words  to  re- 
membrance. 

The  work  of  the  Spirit  is  to  teach  of  Christ ; 
to  apply  the  truths  which  He  taught;  to  con- 
vince of  sin;  to  show  the  love  of  Glod  and  the 
atonement  of  Christ,  and  to  emphasize  the  in- 
vitations of  the  Gospel.  He  does  not  use  His 
own  words,  nor  speak  of  Himself,  nor  proclaim 
new  truth;  but  simply  holds  up  Christ.  He 
comes  to  the  soul  with  words  which  Christ 
spake  while  upon  the  earth.  The  words  are  a 
seed  which  has  lain  cold  and  dead.  By  His 
power,  He  fertilizes  them  and  makes  them  the 
beginning  of  a  life.  As  He  was  the  Author  of 
life  at  the  creation,  and  of  the  human  life  of 
Jesus,  so  He  is  the  Author  of  spiritual  life. 
"No  man  can  say  that  Jesus  is  the  Christ,  but 


The  Comforter.  141 

by  the  Holy  Grhost . ' '  ' 'The  wind  bloweth  where 
it  listeth,  and  thou  nearest  the  sound  thereof; 
but  canst  not  tell  whence  it  cometh,  and 
whither  it  goeth :  so  is  every  one  that  is  born 
of  the  Spirit," 

The  work  of  the  Spirit  does  not  end  with 
regeneration.  As  He  was  manifest  after  creation 
in  providence,  so  He  causes  the  new-born  soul 
to  grow.  He  is  the  Sanctifier ;  and  here  again 
He  uses  the  words  of  Jesus.  "Sanctify  them 
through  thy  truth;  thy  word  is  truth,"  de- 
scribes the  method  of  His  operation. 

When  the  disciples  began  to  preach,  after 
the  ascension  of  Christ,  the  work  of  the  Spirit 
was  manifest.  Men  were  "pricked  in  their 
hearts."  They  were  convicted  "of  sin,  of  right- 
eousness and  of  judgment."  The  disciples  ex- 
plained the  Gospel,  and  many  believed.  They 
assembled  continually  for  prayer  and  to  re- 
member Christ's  words,  and  "great  grace  was 
upon  them  all."  So  it  has  been  and  will  be. 
The  Spirit's  work  is  to  convince,  to  convert, 
and  to  sanctify.  It  is  also  to  sustain,  in  view 
of  this  life's  ills  and  the  future.  He  makes 
the  truth,  in  regard  to  Christ's  suffering,  a  balm 
for  our  earthly  trials,  and  the  resurrection  of 
Christ  our  hope  for  the  life  to  come.  In  this 
way  the  promise  is  fulfilled,  "He  shall  show 
you  things  to  come."      Every  Christian  ca,n 


142  The  Comforter. 

testify  to  His  instructing  and  strengthening 
influence. 

That  we  do  not  recognize  the  work  of  the 
Spirit  is,  first,  because  it  is  spiritual ;  and,  sec- 
ond, because  He  does  not  speak  of  Himself,  but 
of  Christ ;  because  He  uses  the  words  of  Christ ; 
and  because  His  mission  is  not  to  glorify  Him- 
self, but  Christ.  His  only  testimony  in  regard 
to  Himself,  is  that  in  which  He  takes  and  ap- 
plies such  passages  as  the  text,  or  the  words  of 
Christ  to  Nicodemus,  or  other  references  to  His 
character  and  work.  These,  though  they  do 
not  solve  the  mystery  of  union  with  and  sepa- 
rate personality  from  the  Father  and  Son,  nor 
enable  us  to  comprehend  the  methods  of  His 
operation,  are  all  that  we  need. 

It  is  true  that  unbelievers  stumble,  and  that 
some  deny  even  the  existence  of  a  Divine  Spirit. 
They  do  not  see  and  know  Him  as  they  see 
and  know  material  things,  and  will  not  believe. 
So  a  blind  man  does  not  see  the  sun,  but  his 
blindness  does  not  dim  the  orb  of  day.  So  one 
in  a  chill  shivers  in  the  warmest  noon,  but  his 
malaria  does  not  affect  the  sun's  heat.  Men 
can  not  see  the  Spirit,  and  may  not  be  warmed 
by  His  influence ;  but  His  presence  is  none  the 
less  real,  because  they  are  blind  and  poisoned  by 
the  malaria  of  sin.  Christ  spake  of  such  when 
He  said,  "Whom  the  world  can  not  receive: 


The  Comforter.  143 

because  it  seeth  Him  not,  neither  knoweth 
Him." 

Our  failure  to  apprehend  facts  in  the  natural 
as  well  as  the  spiritual  world,  results  from  defi- 
ciency in  ourselves.  God's  Word  and  work 
are  alike,  in  that  both  abound  in  mysteries, 
which  neither  the  senses  nor  the  mind  of  man 
can  penetrate. 

Let  us  study,  for  instance,  the  mystery  of 
light.  What  is  light?  Science  answers  with 
a  volume  on  the  wave  theory  or  the  emission 
theory.  It  says  light  is  governed  by  particular 
laws  and  operates  in  particular  ways ;  it  tells 
us  that  light  may  be  subdivided,  and  shows,  in 
their  order,  the  colors  of  the  rainbow ;  but  still 
the  question  is  not  met,  What  is  light  ?  Is  it, 
as.  some  one  has  said,  matter  so  attenuated  that 
it  "strikes  through  your  window  at  the  rate  of 
nearly  two  hundred  thousand  miles  per  second, 
and  does  not  break  the  pane? "  or  is  it  simply 
an  influence  "  powerful  enough  to  draw  oceans 
from  their  bed,  yet  so  gentle  as  to  enter,  with- 
out injury,  the  eye  of  a  child?"  What  is 
light?  Science  does  not  know.  It  formulates 
its  laws  and  describes  its  operations,  but  what 
is  it?  The  Christian  knows  the  Holy  Spirit — 
that  He  abides  with  him;  that  He  comes  into  his 
heart  as  surely  and  perceptibly  as  light  enters 
a  room;  but  what  is  the  Spirit?    We  can  only 


144  The  Comforter. 

say,  "  God  is  a  Spirit,  and  the  Spirit  is  God." 
There  are  three  persons  in  the  Godhead — the 
Father,  Son  and  Holy  Spirit ;  beyond  this  we 
can  not  go.  We  do,  however,  believe  in  light, 
though  it  is  a  mystery ;  and  we  believe  in  the 
person  and  presence  of  the  Spirit,  though  the 
Spirit  is  God  and  incomprehensible. 

We  can  reason,  too,  in  regard  to  the  Spirit's 
work  and  the  method  of  His  operation;  and 
here,  again,  we  find  an  analogy  in  the  natural 
world.  I  stood  recently  by  a  little  box  fast- 
ened to  the  wall  in  a  business  house.  It 
had  bells  and  wires,  and  a  crank  and  mouth- 
piece upon  the  outside,  and  is  called  a  tele- 
phone. What  was  inside  I  could  not  see.  I 
turned  my  face  to  the  mouth-piece  and  spoke. 
Back  over  miles  of  wire  came  the  answer, 
clear  and  distinct.  I  could  both  hear  and  rec- 
ognize the  voice.  Here  is  a  mystery — two  men 
can  talk  an  hundred  miles  apart !  Let  us  ask 
the  inventor  of  the  telephone  for  the  explana- 
tion. He  opens  the  instrument  and  shows  us 
its  plan.  We  ask  as  to  the  underlying  princi- 
ple, What  power  conveys  the  sound?  Elec- 
tricity. But  how  does  it  cause  sound  to  pass 
over  the  wires?  He  is  dumb.  We  make 
machines  to  generate  it ;  we  use  it  as  a  motive 
power ;  we  erect  rods  to  carry  it  safely  from 
our  houses ;  we  connect  all  parts  of  our  land 


The  Comforter.  145 

with  a  net-work  of  wires,  over  which  it  is 
flashed  in  obedience  to  our  will ;  we  know  how 
batteries  are  charged,  and  understand  the  mag- 
net ;  we  know  there  is  a  power,  and  are  glad 
to  use  it  for  our  profit;  but,  What  is  it?  and 
How  does  it  accomplish  the  work  ?  Shall  we 
refuse  to  believe  in  the  telephone  or  telegraph, 
because  we  can  not  tell  how  the  current  of  elec- 
tricity passes  from  one  person  to  another? 
Most  certainly  not.  Neither  should  any  one 
doubt  the  work  of  the  Spirit,  because  he  can 
not  tell  how  the  Spirit  operates  on  the  soul.. 
Just  as  we  use  the  light,  though  no  man  can 
solve  the  mystery  of  light ;  and  as  we  use  elec- 
tricity, though  no  man  can  tell  how  electricity 
does  its  work;  so  we  receive  and  respond  to 
the  Holy  Spirit,  though  His  being  and  methods 
be  past  finding  out. 

There  is  scarcely  a  matter  with  which  sci- 
ence busies  itself  which  has  not  some  mystery 
in  it.  What  shall  we  say  of  gravitation,  or  of 
life?  Generation  is  no  less  a  mystery  than 
regeneration.  Growth  in  body  is  no  less  won- 
derful than  sanctification.  We  are  met  every- 
where by  mystery.  He  that  is  wise  will  take 
the  truth  of  God  as  it  is  revealed  in  His  Word, 
and  as  it  harmonizes  with  Christian  experi- 
ence, whether  he  fully  understands  it  or  not. 
Let  us  accept  the  testimony  and  promise  of 
10 


146  The  Comforter. 

Christ,  and  devote  ourselves  to  a  study  of  the 
duty  which  the  sending  of  the  Spirit  imposes 
on  us. 

Our  first  duty  is  to  receive  Him ;  to  yield  to 
His  influence,  and  be  molded  thereby  accord- 
ing to  His  will.  We  should  give  attention  to 
Him,  listening  for  His  voice  and  courting  His 
help.  The  telegraph  wire  must  be  insulated, 
or  no  message  will  pass  over  it.  The  tele- 
phone is  of  little  value  in  a  noisy  office ;  one 
who  would  use  it  must  shut  out  the  noise.  As 
men  build  closets  about  their  instruments,  so 
the  Christian  must  enter  his  closet,  separating 
himself  from  the  world,  with  its  babel  of 
sounds  and  interests,  that  he  may  listen  attent- 
ively to  the  Divine  words. 

How  may  we  know  the  voice  of  the  Spirit? 
There  is  little  danger  of  mistake.  The  voice 
which,  in  your  heart  tells  you  of  sin,  is  of  the 
Spirit,  and  should  lead  to  self-examination 
and  repentance.  The  longing  for  pardon ;  the 
thought  of  Christ ;  of  the  beauty  of  his  charac- 
ter, and  the  tenderness  of  His  invitation ;  the 
determination  to  trust  in  Him.  These  are  the 
influences  of  the  Spirit.  The  recollection  of 
past  vows,  and  of  love  grown  cold ;  the  prayer 
for  greater  consecration;  the  shrinking  from 
sin;  the  remembrance  of  Christ's  words  and 
life ;  the  sense  of  comfort  in  view  of  His  prom- 


The  Comforter.  147 

ises,  and  the  determination  to  live  only  to 
Him.  These  are  the  influences  of  the  Spirit. 
He  speaks  in  the  Word  read  and  studied ;  in  the 
sermon ;  in  the  tract ;  in  the  passage  of  Scrip- 
ture which  comes  unbidden  to  mind;  in  the 
sudden  desire  to  do  right ;  in  feelings  of  thanks- 
giving ;  in  longings  for  purity,  and  in  desires 
for  the  upbuilding  of  the  Redeemer's  king- 
dom. 

The  Church  should  be  stimulated  by  the 
study  of  this  doctrine  to  exalt  Christ.  This  is 
the  sum  of  the  Spirit's  promptings,  and  His 
great  work.  Before  Christ  came,  He  testified 
of  Him;  and  since  His  return,  He  glorifies 
Him.  If  the  Holy  Spirit  does  not  speak  of 
Himself,  but  only  of  Christ,  how  much  more 
should  the  Church  make  the  glory  of  Christ 
her  aim  ?  How  much  more  should  each  Chris- 
tian forget  himself  and  his  own  glory,  in  the 
effort  to  hold  up  and  glorify  Christ?  As  he 
does  this,  he  grows  in  grace ;  for  consecration 
to  Christ,  and  an  increasing  desire  to  exalt 
Him,  are  growth  in  grace. 

The  voice  of  the  Spirit,  heard  and  heeded, 
becomes  more  distinct  and  convincing,  until  it 
is  an  abiding  voice.  The  words  of  the  Re- 
deemer, continually  kept  in  remembrance,  gain 
such  power  that  Christ,  by  His  spirit,  dwells 


148  The  Comforter. 

in  and  controls  the  soul.    Our  prayer  should  be  : 

"Holy  Spirit,  all  Divine, 
Dwells  within  tiiis  heart  of  mine, 
Cast  down  every  idol  throne, 
Reign  supreme  and  reign  alone." 

The  voice  heard,  but  not  heeded,  will  soon 
cease  to  be  heard.  "My  spirit  shall  not  al- 
ways strive  with  man,"  was  the  declaration  of 
a  principle  as  true  now  as  in  the  time  of  Noah. 
The  soul  which  does  not  hear,  hardens  itself. 
Not  more  surely  does  water  freeze  when  ex- 
posed to  severe  cold,  than  does  the  soul  thus 
harden  through  neglect. 

There  are  men  who  can  hear  the  invitations 
of  the  Gospel,  and  be  no  more  moved  than  the 
frozen  surface  of  a  lake  is  moved  by  the 
wind.  "  To-day,  if  ye  will  hear  his  voice, 
harden  not  your  heart,"  "Believe  in  the  Lord 
Jesus  Christ,  and  thou  shalt  be  saved."  Do 
you  feel  that  you  ought  to  have  accepted  Christ 
long  ago,  and  that  you  ought  now  to  give  atten- 
tion to  personal  religion?  Cherish  the  feeling; 
it  is  the  prompting  of  God's  Spirit.  Do  not 
allow  yourself  to  ignore  His  voice.  You  have 
had  such  feelings  before,  and  have  lost  them. 
It  is  of  God's  mercy  that  they  return.  It  is 
because  the  Spirit  is  long-suffering.  Christ, 
by  His    Spirit,  stands  at  the  door.     He  has 


The  Comforter.  149 

knocked  and  waited,  and  knocked  again.  As 
you  value  your  soul,  do  not  put  off  salvation 
any  longer ;  He  will  not  always  wait. 

"Admit  Him,  ere  His  anger  burn, 
His  feet,  departed,  ne'er  return; 
Admit  Him,  or  the  hour's  at  hand : 
You'll  at  His  door  rejected  stand." 


XIII. 
REGENERATION. 


11  Ye  miist  be  born  again." — John  iii.  7. 

r  |  ^HESE  words  were  a  dark  saying  to  one 
who  sought  light.  Convinced  of  Christ's 
power,  Mcodemus  asked  of  Him  the  truth 
necessary  to  salvation. 

The  reply  was  a  riddle:  "Except  a  man  be 
born  again  he  can  not  see  the  kingdom  of 
God."  "But  how  [says  Nicodemus]  can  a 
man  be  born  when  he  is  old  ?  "  "Verily,  verily, 
I  say  unto  you  [replies  the  Master],  except  a 
man  be  born  of  water  and  of  the  Spirit,  he  can 
not  enter  into  the  kingdom  of  God." 

There  are  two  births:  the  natural,  the  be- 
ginning of  separate  natural  life,  and  the  spir- 
itual, the  beginning  of  spiritual  life.  These 
are  distinguished  in  the  sixth  verse  of  this 
chapter,  "That  which  is  born  of  the  flesh,  is 
flesh ;  and  that  which  is  born  of  the  Spirit,  is 
spirit."  There  is  mystery  connected  with  the 
natural  birth,  and  as  great,  or  greater,  mys- 
tery with  the  spiritual.     "The  wind  bloweth 

(150) 


Regeneration.  151 

where  it  listeth,  and  thou  hearest  the  sound 
thereof,  but  canst  not  tell  whence  it  cometh  and 
whither  it  goeth :  so  is  every  one  that  is  born 
of  the  Spirit."  The  riddle  was  still  unsolved. 
Nicodemus  could  only  say,  "How  can  these 
things  be?" 

Christ's  reply  shows  that  the  doctrine  of  re- 
generation, or  of  a  new  birth,  is  part  of  the 
Old  Testament  theology,  of  which  Nlcodemus 
was  an  expounder.  "Are  you  a  master  in  Israel, 
a  teacher  of  the  law,  and  do  not  know  this?" 

The  Jewish  Rabbis  did  not  know  the  doc- 
trine, and  yet  it  is  taught  'in  their  Scriptures. 
David  prayed,  "  Create  in  me  a  clean  heart,  0 
God."  There  was  a  promise  given  through 
Moses,  "The  Lord  thy  God  shall  circumcise 
thine  heart."  Ezekiel  prophesied,  "  I  will  put  a 
new  spirit  within  you,  and  I  will  take  the 
stony  heart  out  of  their  flesh,  and  give  them  a 
heart  of  flesh." 

What  was  thus  dimly  set  forth  in  the  Old 
Testament  is  plainly  declared  in  the  New;  not 
only  by  Christ  in  the  words,  "Ye  must  be  born 
again,"  but  also  by  the  apostles  in  their  ser- 
mons and  writings. 

What  is  regeneration,  or  the  new  birth  ?  It 
is  the  beginning,  the  creation  of  a  new  life  in 
the  soul.  Men  are  described  in  the  Scriptures 
as  dead  in  trespasses  and  sins.    "  To  be  carnally 


152  Regeneration. 

minded  is  death."  All,  naturally,  are  so 
minded,  and  are  at  "enmitv  against  God." 
They  "can  not  please  God."  They  can  not,  of 
themselves,  be  "reconciled  to  the  law  of  God." 
They  are  "without  strength."  "By  the  offense 
of  one  man  death  reigns,"  "  Death  passed  upon 
all,  for  that  all  have  sinned."  The  sinful 
nature  is  a  fixed  fact,  which  men  can  no  more 
change  than  a  leopard  can  change  his  spots,  or 
an  Ethiopian  his  skin.  They  may  have  vig- 
orous physical  life,  and  strong  mental  powers, 
and  a  will,  and  natural  affections,  and  yet  be 
as  unable  to  seek  God  and  delight  in  His  serv- 
ice as  the  dead  body  of  Lazarus  was  to  raise 
itself  before  Christ  spoke  the  word. 

There  is  no  power  in  men  whereby  of  them- 
selves they  can  find  life.  "No  man  can  come 
to  me  [said  Christ]  except  the  Father  draw 
him."  As  the  child  can  not  beget  itself,  so 
man  naturally  can  not  quicken  his  own  soul. 
If  there  is  to  be  a  spiritual  life,  it  must 
come  from  without ;  it  must  begin  as  life  first 
began — by  creation. 

It  can  come,  moreover,  only  from  the  author 
of  life.  To  be  born  again  is,  as  you  will  see  in 
the  marginal  notes  of  your  Bible,  to  be  "born 
from  above."  He  who  formed  man,  and 
breathed  into  his  nostrils  the  breath  of  life, 
must  impart  some  principle,  or  perform  some 


Regeneration.  153 

act,  whereby  life  begins  where  there  was  no 
life.  God  is  the  Author  of  life.  He  is  "the 
Fountain  of  life."  Christ  is  spoken  of  as  "our 
life,"  and  this  life  is  imparted  by  the  Spirit.  If 
a  dead  soul  is  to  live,  it  must  be  by  the  power  of 
the  Holy  Ghost.  Christ  says:  "So  is  every 
one  that  is  born  of  the  Spirit."  "  Not  by  works 
of  righteousness  [says  Paul]  which  we  have 
done,  but  by  the  washing  of  regeneration  and 
renewing  of  the  Holy  Ghost."  The  Spirit  is 
the  efficient  cause  of  the  new  birth.  He  is 
the  Sanctifier,  and  the  new  birth  is  the  first 
step  in  sanctification.  It  is  the  Spirit  that 
quickeneth. 

Men  who  prepare  dictionaries  sometimes  de- 
fine words  most  clearly  by  telling  what  they 
do  not  mean.  It  may  be  profitable  for  us  to 
thus  study  our  Savior's  words,  "Ye  must  be 
born  again,"  and  so  negatively  define  regen- 
eration. 

And  first,  regeneration  is  not  conversion.  - 
The  two  always  go  together,  but  are  nev- 
ertheless distinct.  The  distinction  is  very 
simple.  The  Spirit  influences  a  sinner  to  re- 
pent and  turn  to  God.  He  is  turned.  That  is 
his  conversion.  At  the  same  time  the  same 
Spirit  implants  a  new  purpose,  new  hope,  new 
affections,  in  short,  a  new  life,  in  his  soul. 
That  is  regeneration. 


154  Regeneration. 

Again.  Regeneration  is  not,  and  does  not 
depend  upon  any  formal  religious  act  done  by 
the  sinner.  It  is  not  a  result  of  baptism,  as 
some  have  argued  from  the  words,  "born  of 
water."  Water  purines,  and  is  the  natural 
symbol  of  spiritual  purification.  God  promised 
by  the  prophet  Ezekiel,  "  Then  will  I  sprinkle 
clean  water  upon  you;  a  new  heart  also  will  I 
_X/  give  you."  The  new  heart  does  not  come  by 
M: ?s-  baptism,  nor  by  any  other  ordinance  within  the 
gift  of  the  Church.  It  is  the  work  of  the  Di- 
vine Spirit  in  the  soul.  Baptism,  "sprinkling 
with  clean  water,"  is  now,  as  in  Ezekiel' s  day, 
a  symbol  of  the  Spirit's  work. 

Still  again.  It  is  not  a  matter  of  enthusi- 
asm and  rapturous  feeling,  of  ecstasies  and 
shouts.  Sometimes,  indeed,  the  new  life  is  so 
full  and  joyous  that  praise  comes  of  itself,  and, 
perhaps,  is  boisterous ;  but  these  are  even  then 
only  a  result.  The  same  things  may  come 
from  other  causes.  We  are  creatures  of  senti- 
ment and  sympathy.  A  magnetic  wave  may 
pass  over  a  congregation  and  break  down 
every  soul,  when  few  or  none  are  touched  by 
the  Spirit  of  God.  It  happens  frequently  at 
funeral  services,  that  people  will  listen  un- 
moved to  the  tenderest  Scripture,  and  yet 
weep  in  sympathy  when  a  stricken  wife  or 
mother  bids  farewell  to  her  dead.     Grief,  sym- 


Regeneration.  155 

pathy,  feelings  of  almost  every  shade,  are  con- 
tagious. Persons  may,  in  a  religious  meeting, 
be  carried  away  into  what  seems  the  seventh 
heaven ;  their  mouth  may  be  filled  with  sing- 
ing, and  they  may  be  unable  to  restrain  their 
joy ;  or  they  may  have  a  quiet  delight,  like  that 
of  an  old  nurse  who  imagined  herself  in  Bethle- 
hem, and  that  the  Virgin  had  given  her  the 
infant  Jesus  to  hold.  Their  feelings  may  result 
from  the  Spirit's  work  in  conversion  and  re- 
generation, or  they  may  be  simple  natural 
emotion. 

Some  persons  are*  more  easily  moved  than 
others.  They  are  naturally  sympathetic.  It 
is  easy  for  them  to  weep  or  to  sing.  Others  are 
naturally  cool  and  thoughtful.  The  former,  as 
well  as  the  latter,  need  to  distinguish  carefully 
between  pious  sentiment  and  regeneration.  The 
first,  lest  they  be  deceived ;  and  the  second,  that 
they  do  not  despair.  Emotion  is  uncertain 
and  changeable;  regeneration  }s  radical  and 
permanent.  The  one  is  the  brightness  of  rain- 
bows on  the  gloom  of  clouds ;  the  other  is  the 
solid  rock.  What  God  does  is  well  done.  The 
Spirit's  work  in  regeneration  does  not  need  to 
be  repeated.     There  is  no  re-regeneration. 

Again.  As  regeneration  is  not  a  matter  of 
feeling,  neither  is  it  a  matter  of  will.  It  is 
not  a  determination  to  live  a  different  life,  or 


156  Regeneration. 

do  certain  good  works.  It  is  not  a  change 
of  opinion  in  regard  to  Christ,  or  in  regard  to 
any  truth. 

It  is  a  change  not  by  the  will  of  man,  but  by 
the  will  of  God,  of  the  whole  man — of  the  intel- 
lect, the  sensibilities  and  the  will.  When 
Christ  stood  with  His  chosen  in  the  house  of 
Jairus,  and  said  to  his  dead  daughter,  "Arise," 
He  spoke  not  to  the  head  nor  the  hand  only, 
but  to  every  part  of  the  body,  and  to  every 
faculty  of  the  mind.  All  that  the  maiden  was 
before  she  died,  she  was  after  Christ  raised  her 
from  the  dead.  So,  as  in  Adam,  the  whole 
man  died;  in  Christ,  by  the  Spirit's  power,  the 
whole  man  is  regenerated. 

He  does  not  stand  in  all  respects  where 
Adam  stood  before  the  Fall.  The  new  life  may 
be  very  weak.  He  is  but  a  babe  in  Christ. 
His  spiritual  movements  may  be  as  uncertain 
as  the  motion  of  a  child  learning  to  walk,  and 
he  may  have  many  falls.  His  growth  may  be 
slow,  but  the  seed  is  planted,  the  life  is  there, 
and  the  same  Spirit  which  gave  will  nourish 
and  bring  it  to  perfection. 

Still  again,  regeneration  is  not  mere  im- 
provement— not  a  simple  mending  of  the  old 
nature,  but  a  new  nature.  It  is  a  new  birth — 
a  new  heart,  the  beginning  of  a  new  spiritual 
life.      Whereas  we  were  blind,  now  we  see; 


Regeneration.  157 

whereas  we  were  spiritually  dead,  now  we  live. 
As  Paul  expresses  it,  "We  walk  in  newness  of 
life."  Again  he  says:  "I  live,  yet  not  I,  but 
Christ  liveth  in  me."  These  expressions  teach 
the  truth  taught  by  our  Savior  in  the  words, 
"Ye  must  be  born  again." 

Mcodemus  was  a  conscientious  Pharisee.  He 
expected  salvation  by  ceremonial  obedience. 
He  was  probably  strict  in  observing  all  the 
traditional  requirements  of  his  day,  and  was 
ready  for  any  task  Christ  might  impose:  to 
fast  oftener,  or  say  longer  prayers ;  to  bring  his 
body  more  in  subjection.  He  is  a  type  of 
those  in  every  age  who  would  make  them- 
selves better  before  God,  and  to  this  end  are 
full  of  resolutions,  and  pious  works  and  pen- 
ances. Christ  does  not  condemn  these.  He 
simply  declares  them  insufficient.  "Ye  must 
be  born  again."  The  old  nature  does  not  furnish 
even  a  foundation  upon  which  to  rest  hopes 
of  recovery  and  life.  A  new  life  must  begin. 
The  old  heart  is  depraved ;  there  must  be  a  new 
heart.  Our  own  righteousness  is  as  a  robe  of 
rags — it  can  not  be  patched,  nor  retrimmed,  nor 
made  over.  We  must  have  the  entirely  new 
robe  of  Christ's  righteousness. 

This  is  the  teaching  of  all  Scripture.  What 
must  I  do  to  be  saved?  I  have  evil  habits; 
must  I  give  them  up  ?     You  certainly  should ; 


158  Regeneration. 

but  that  does  not  secure  salvation.  Must  I 
join  the  Church?  or  observe  any  particular 
form  ?  or  do  certain  good  works  ?  These  are 
not  the  answer.  "  Except  a  man  be  born  again 
he  can  not  see  the  kingdom  of  God." 

But  how  is  the  new  birth  secured?  If  it  is 
of  God,  and  not  of  myself,  what  am  I  to  do? 
Must  I  simply  wait  until  the  Spirit  moves 
upon  my  soul,  and  begets  in  me  the  image  of 
Christ?  By  no  means.  The  Savior  did  not 
leave  Mcodemus  and  does  not  leave  us  help- 
less and  in  darkness,  touching  a  matter  so  im- 
portant. He  passes  naturally  in  His  discourse 
from  the  work  of  the  Spirit  to  His  own  work 
and  that  of  His  Father,  and  to  the  duty  of  men. 
"God  so  loved  the  world  that  he  gave  his  only 
begotten  son  that  whosoever  belie veth  in  him 
should  not  perish,  but  have  everlasting  life." 
"As  Moses  lifted  up  the  serpent  in  the  wilder- 
ness, even  so  must  the  Son  of  Man  be  lifted 
up,  that  whosoever  believeth  in  Him  should 
not  perish,  but  have  eternal  life."  How  can 
you  secure  this  new  birth?  Believe  in  the 
Lord  Jesus  Christ,  and  you  have  it.  Regener- 
ation is  the  beginning  of  that  everlasting  life 
which  is  in  this  chapter  four  times  promised  to 
those  who  believe.  It  is  a  part,  also,  whether 
specially  named  or  not,  of  every  promise  of 
salvation.     When  Paul  and  Silas  said  to  the 


Regeneration.  159 

jailer,  "Believe  and  thou  shalt  be  saved,"  they 
promised  salvation  from  its  beginning  to  its 
end ;  from  the  new  birth  to  the  perfect  image 
of  Christ  in  glory.    ■ 

Christ's  direction  to  Nicodemus,  and  the  an- 
swer of  Paul  and  Silas,  are  practically  one  and 
the  same.  They  are  the  Church's  answer  to 
all  who  seek  salvation. 

We  preach  no  severe  ritual  nor  complicated 
creed;  we  simply  lift  up  Christ  as  Moses  lifted 
the  serpent,  and  say,  "Believe  in  Him  and  be 
baptized,"  as  the  seal  of  a  new  birth  by  the 
power  of  the  Spirit. 

But  is  this  the  whole  of  a  Christian  life? 
Nay ;  it  is  simply  the  beginning.  When  seed 
are  sown,  we  look  for  growth.  So  now  we  ex- 
pect first  the  blade,  then  the  ear,  and  after- 
ward the  full  corn  in  the  ear.  If  the  blade  does 
not  appear,  we  have  doubt  as  to  the  character 
of  the  seed;  and  so,  if  there  is  no  manifest  fruit 
of  the  Spirit  in  a  spiritual  life,  we  question 
whether  such  life  has  really  begun.  The  fruit 
of  the  Spirit  is  love,  joy,  peace,  long-suffering, 
gentleness,  goodness,  faith,  meekness,  temper- 
ance. Those  who  have  been  born  again  cultir 
vate  these.  They  strive  to  root  out  all  opposed 
to  them.  They  that  are  Christ's  crucify  the 
flesh,  with  the  affections  and  lusts. 

My  friends,  if  "  we  live  in  the  Spirit,  let  us 


160  Regeneration. 

walk  in  the  Spirit";  that  is,  if  we  are  Christians, 
let  us  live  like  Christians ;  if  we  have  trusted 
in  Christ,  and  are  born  of  God,  let  us  grow  in 
grace  and  in  the  knowledge  and  image  of 
God. 

An  orthodox  belief  in  the  doctrine  of  regen- 
eration will  not  save  one.  He  may  believe 
himself  regenerated,  and  so,  sure  of  eternal 
life,  when  he  is,  in  reality,  dead  in  sin.  His 
belief — his  self-deception — is  his  greatest  dan- 
ger. The  boatman  who  thinks  himself  an- 
chored, when  he  is  loose  and  floating  upon  a 
rapid  current,  is  in  all  the  more  danger  because 
of  his  mistake,  and  is  fortunate  if  he  sees  his 
case  before  the  rapids  or  rocks  are  reached. 
We  do  well  occasionally  to  examine  the  anchor 
of  our  hope,  and  to  assure  ourselves  that  it 
does  reach  within  the  vail. 

The  doctrine  of  the  new  birth  is  to  the  Chris- 
tian a  sure  anchor.  He  knows  that  the  Spirit 
which  has  "begun  a  good  work  will  carry  it 
on;"  that  a  life  which  is  hid  with  Christ  in 
God  is  safe. 

When,  however,  one  finds  that  he  is  drift- 
ing, he  knows  that  the  rope  over  his  bow  is 
not  fast  to  an  anchor ;  so,  those  in  love  with 
sin  may  at  least  suspect  that  the  Spirit's  work 
is  not  begun,  and  that  they  are  still  in  their 
sins.     To  them,  as   to   all   who  have  not  ac- 


-Regeneration .  161 

ceptecl  Christ,  come   the   words   of  the   text, 
"Ye  must  be  born  again."     They  are  followed 
closely  by  the  plain  direction,  "He  that  believ- 
eth  on  the  Son  hath  everlasting  life." 
11 


XIV. 
SANCTIFICATION. 


"But  grow  in  grace." — 2  Peter  iii.  18. 

/CHILDHOOD,  youth  and  maturity  are  beau- 
tiful  in  their  times ;  but  the  beauty  of  the 
first  must  give  place  to  the  second,  and  that  to 
the  third.  The  bud  can  not  remain  a  bud,  nor 
the  child  a  child.  They  must  develop.  This 
is  the  rule  of  Nature. 

There  are  exceptions.  The  growth  of  a  child, 
for  instance,  is  checked.  It  increases  in  years, 
but  in  size  is  still  a  babe.  The  exceptions  are 
so  rare  that  persons  will  pay  an  admittance  to 
see  Tom  Thumb  or  others  like  him.  He  does 
not  seem  to  them  an  unfortunate,  because  his 
misfortune  is  turned  to  a  money  advantage. 
But  consider  the  disadvantage  and  the  real 
misfortune  of  one  who  must  face  the  world 
and  win  his  way  with  only  a  child's  size  and  a 
child's  strength. 

A  dwarfed  body  is  less  a  misfortune  than  a 
dwarfed  mind.  Consider  the  condition  of  one 
who  in  intellect  is  always  a  child ;  who  grows 

(162) 


Sanctif  cation.  163 

in  size  and  in  physical  strength,  with  no  corre- 
sponding development  of  mental  power.  The 
idiot  is  more  to  be  pitied  than  the  dwarf. 

Carry  this  thought  farther  and  consider  the 
condition  of  one  who,  with  a  sound,  growing 
body  and  mind,  makes  no  spiritual  develop- 
ment. There  are  dwarfs  who  are  such  spirit- 
ually ;  and  these  are  found  not  in  the  ranks  of 
the  unregenerate,  but  among  those  who  have 
believed  and  are  born  of  the  Spirit.  Indeed, 
such  spiritual  dwarfs  are  more  common  than 
the  little  men  and  women  of  the  shows.  We 
may  see  them  in  our  churches  and  homes,  and 
some  of  us,  perhaps,  in  the  privacy  of  our 
closets. 

The  law  of  the  spiritual  world,  like  that  of 
the  natural,  is  growth.  As  the  child  increases 
in  strength  of  body  and  mind,  so  the  soul  born 
of  God  should  grow  in  grace  and  in  knowledge. 
Regeneration  is  not  the  whole  of  Christianity. 
Childhood  is  only  the  beginning  of  life.  The 
first  step,  indeed,  is  important.  We  must  take 
it  before  we  take  the  second.  The  soul  must 
be  justified  by  faith;  must  believe  in  Jesus 
as  the  only  Savior,  and  submit  to  Him.  This 
belief  and  submission  mark  the  time  of  its 
new  birth ;  henceforth  it  is  to  grow. 

One  of  our  hymn  writers  says : 


164  Sanctification. 

"Where  is  the  blessedness  I  knew 
When  first  I  saw  the  Lord  ?" 

The  words  contain  a  true  idea,  but  we  are  apt 
to  misunderstand  them.  The  first  flash  of 
Christ's  love,  the  first  sense  of  forgiven  sin, 
are,  indeed,  things  never  to  be  forgotten;  but 
they  are  not  the  end  of  Christian  life,  nor  the 
perfection  of  Christian  effort.  Poets  sing  of 
Love's  young  dream;  but  love  grown  strong 
with  age  is  equally  real,  and,  though  it  may 
be  less  fresh,  is  no  less  truly  beautiful.  The 
love  of  a  new-born  soul  is  sweet  and  tender, 
but  it  does  not  surpass  nor  compare  with  that 
more  enlightened  love  which  comes  with  truer 
convictions  of  sin  and  mercy,  as  the  eyes  of 
the  soul  are  opened.  That  any  Christian  sighs 
for  the  joy  of  his  first  faith,  is  because  he  has 
not  advanced.  The  appetite  of  the  full-grown 
man  is  not  satisfied  with  the  food  of  an  infant, 
neither  can  the  growing  Christian  be  satisfied 
with  the  thoughts  and  feelings  and  hopes  of 
his  Christian  childhood.  He  studies  the  char- 
acter of  God.  He  sees  new  beauties  in  Christ. 
He  realizes  his  own  sinfulness.  He  becomes 
more  humble,  more  zealous  and  more  faithful. 
Thus  each  day  brings  new  blessings,  and  he 
does  not  long  for  the  past.  We  often  sing 
of  the  blessedness  we  knew;  and  I  am  not 
certain  but  that  the  popularity  of  the  hymn 


Sanctif  cation.  165 

argues  a  low  state  of  spirituality.  Christians 
truly  awake  are  more  inclined  to  praise  than 
to  lamentation.  We  ought  not  to  long  for  past 
blessedness,  but  to  press  forward,  realizing  and 
still  hoping  for  fullness  of  joy.  The  apostle 
bids  us,  " Rejoice  in  the  Lord,"  to  "rejoice 
evermore;"  and  again  he  says,  "Rejoice;" 
but  such  rejoicing  is  only  possible  when  the 
soul  grows  in  grace.  To  be  conscious  of  in- 
creasing sin,  of  unfaithfulness  and  lack  of  pure 
desire,  and  yet  rejoice,  is  as  impossible  as  for 
the  Jews  to  sing  songs  of  mirth  by  the  waters 
of  their  captivity,  in  Babylon. 

The  command  of  the  text,  "Grow  in  grace," 
is  in  harmony  with  the  whole-  teaching  of  Scrip- 
ture. "And  now,  brethren,"  says  the  apostle, 
"  I  commend  you  to  God,  and  to  the  word  of 
his  grace,  which  is  able  to  build  you  up." 
Again:  "I  beseech  you,  brethren,  that  ye  in- 
crease more  and  more."  And,  again,  the  offi- 
cers and  work  of  the  Church  are  given  "for  the 
perfecting  of  the  saints,"  that  they  may  be  no 
longer  children,  tossed  to  and  fro,  and  carried 
about  by  every  wind  of  doctrine ;  but  that  they 
may  develop  into  perfect  men  and  women,  hav- 
ing the  measure  of  the  stature  of  the  fullness 
of  Christ. 

Growth  in  grace  is  not  an  indefinite,  dreamy 
longing  for  imaginary  goodness.    It  is  before  us 


166  Sanctifi  cation. 

as  an  end  clear  and  well  defined,  if  we  take  the 
pains  to  understand  it.  It  becomes  more  and 
more  perfectly  understood  as  we  strive  for  it, 
just  as  the  profession  one  has  chosen  in  life  be- 
comes more  clear  as  he  educates  himself. 

This  growth  is  not  the  development  of  some 
good  thing  in  the  soul.  It  is  the  growth  of 
the  soul  itself.  It  is  according  to  a  plan  and  in 
imitation  of  a  Model.  The  Christian  who 
would  grow  has  a  perfect  Pattern  of  holiness, 
and  strives  to  be  holy,  even  as  that  Pattern  is. 
In  Christ  Jesus  "dwelt  all  the  fullness  of  the 
Godhead  bodily."  "He  was  full  of  grace  and 
truth."  He  "knew  no  sin,  neither  was  any 
deceit  found  in  his  mouth."  He  was  a  man  of 
like  passion  with  us,  yet  without  sin. 

The  Bible  everywhere  makes  Him  the  Model 
according  to  which  we  are  to  grow.  Peter  says, 
"Grow  in  grace,  and  in  the  knowledge  of  our 
Lord  and  Savior  Jesus  Christ."  The  one 
clause  explains  the  other.  As  we  increase  in 
the  true  knowledge  of  Christ,  we  grow  into  His 
likeness,  and  this  is  growth  in  grace.  Again 
and  again  we  are  bidden  to  let  the  mind  of 
Christ  be  in  us — to  do  even  as  He  did — to  "be 
careful  to  walk  even  as  He  walked; "  and  it  is 
only  as  we  obey  these  commands  that  we  ful- 
fill the  injunction,  "Grow. in  grace." 

But  the  question  rises,   Can  we  obey  this 


Sanctijication.  167 

command?  Can  a  plant  hasten  or  hinder  its 
own  growth?  Are  we  not  bound  by  fixed 
rules,  and  will  we  not  work  these  out  either 
for  evil  or  good?  Does  not  the  growth  of 
a  flower  depend  on  the  sun?  and  do  we  not 
depend  on  the  influence  of  God's  Spirit  ?  Yea, 
verily;  but  a  flower  is  rooted  in  its  place.  It 
can,  at  most,  send  out  its  roots  a  little  farther 
or  push  its  blossom  up  a  little  higher.  We 
may  chose  our  own  places,  and  dwell  either  in 
the  light  or  shade.  We  may  have  or  not  have 
refreshing  showers  and  dews  of  grace. 

Sanctification  is  the  work  of  God's  Spirit. 
Without  that  Spirit,  the  soul  can  no  more 
grow  than  a  plant  can  grow  without  soil,  rain 
or  sunshine ;  but  with  it  we  may,  by  grace,  be 
"renewed  in  the  whole  man  after  the  image 
of  God,  and  enabled  more  and  more  to  die 
unto  sin,  and  to  live  unto  righteousness."  It 
is  our  duty,  then,  as  we  have  the  power,  to  seek 
the  sanctifying  influence  of  God's  Spirit,  and 
to  use  whatever  means  He  places  within  our 
reach. 

We  are  to  guard  against  danger  on  either 
hand ;  to  be  neither  self-confident  nor  timorous ; 
to  recognize  God's  infinite  sovereignty,  and  our 
own  power  of  choice  and  responsibility  for  its 
exercise.  God  is  sovereign ;  He  does  influence 
all  things ;  but  He  has  given  man  a  will,  and 


168  Sanctijication. 

that  will  is  free.  He  can  choose  the  right  or 
the  wrong.  He  can  obey  the  leadings  of  the 
Spirit  or  he  can  disobey  them.  The  same  free 
agency  by  which  a  sinner  accepts  or  refuses 
Christ's  offer  of  mercy,  leads  the  converted 
man  to  obey  or  disobey  the  Word  of  God. 
Two  children  may  be  converted  at  the  same 
time  and  under  the  same  circumstances.  One 
may  be  always  a  child  spiritually,  and  the 
other  may  be  a  strong,  active,  growing  Chris- 
tian. The  difference  is  not  in  any  particular 
external  duty  that  they  perform,  but  in  the 
earnest  heartiness  with  which  they  receive  and 
obey  the  Spirit.  One  lives  in  the  shade,  the 
other  in  the  sunshine.  One  is  led  by  the  Spirit ; 
the  other  is  drawn  away,  and  enticed  and  en- 
tangled by  a  bondage  from  which  he  could  be 
free. 

We  grow  in  grace  through  the  influence  of 
God's  Spirit ;  but  this  influence  is  through 
means,  and  these  means  are  within  the  reach 
of  all.  Let  no  one  be  misled  by  the  idea  that 
he  must  wait  for  the  Spirit  to  come  from  some 
far-off  place  and  breathe  upon  his  feeble  faith, 
that  it  may  live.  "What  saith  the  Scripture? 
The  word  is  nigh  thee,  even  in  thy  mouth  and 
in  thy  heart:  that  is  the  word  of  faith."  The 
Spirit  causes  Christians  to  grow,  through  the 
Scriptures.      Our    Savior    prayed,    "Sanctify 


Sanctifi  cation.  169 

them  through  thy  truth:  thy  word  is  truth;" 
and  in  His  prayer  we  have  a  direction  not  to 
be  misunderstood. 

If  we  would  grow  in  grace,  we  must  study 
the  Bible.  It  alone  is  able  to  make  wise  unto 
salvation  and  unto  sanctification.  "Where 
withal  [says  the  Psalmist]  shall  a  young  man 
cleanse  his  way.  By  taking  heed  thereto,  ac- 
cording to  thy  word."  The  Spirit  of  God 
makes  the  reading  and  preaching  of  His  Word 
effectual,  not  only  in  the  conversion  of  sinners, 
but  also  in  strengthening  His  saints  and  build- 
ing them  up  in  faith.  "  The  commandment  of 
the  Lord  is  pure,  enlightening  the  eyes." 
"Moreover,  by  them  is  thy  servant  warned." 
"  Search  the  Scriptures :  for  in  them  ye  think 
ye  have  eternal  life,  and  they  are  they  [said 
Christ]  which  testify  of  me."  "Moreover,  breth- 
ren, I  commend  you  to  God  and  to  the  word 
of  his  grace,  which  is  able  to  build  you  up." 
The  Spirit  does  not  speak  of  Himself,  but  of 
Christ.  He,  therefore,  uses  the  Bible,  which 
tells  of  Christ,  and  through  it  we  are  to  grow 
in  grace. 

The  Bible  should  be  the  Christian's  daily 
bread.  The  child,  to  grow  in  size  and  strength, 
must  have  good  food  and  enough  of  it.  So  the 
Christian  must  feed  upon  the  Word ;  more- 
over, he  must  feed  with  appetite.     The  child 


170  San  ct iji 'cat ion. 

that  finds  no  pleasure  in  three  meals  a  day, 
needs  medicine  or  exercise  more  than  food. 
So  the  Christian  who  does  not  find  God's  Word 
sweet  to  the  taste,  should  look  for  the  cause  of 
his  distaste. 

The  Word  also  must  be  digested.  It  is  not 
enough  to  read.  The  truth  must  be  applied. 
It  is  not  reading,  but  thinking,  that  makes  a 
man  wise.  "0  how  I  love  thy  law:  it  is  my 
meditation  day  and  night,"  should  be  the  feel- 
ing of  every  child  of  God. 

This  love  should  lead  both  to  the  private  and 
public  study  of  God's  Word.  Neither  of  these 
can  be  neglected  without  loss.  Hence,  we  find 
injunctions  to  search  the  Scriptures,  and  to  for- 
sake not  the  assembling  of  ourselves  together. 
You  can  not,  as  a  rule,  grow  in  grace  if  your 
Bible  is  covered  with  dust,  or  if  your  place  in 
the  house  of  God  is  empty.  If  you  desire  the 
likeness  of  Christ,  read  the  Bible  regularly, 
with  prayer  and  meditation,  and  let  the  same 
prayer  and  meditation  prepare  you  regularly 
to  worship  God  and  feed  on  His  Word  in  the 
sanctuary.  If  faith,  at  first,  cometh  by  hearing, 
and  hearing  by  the  Word  of  God,  the  same 
hearing  and  Word  must  be  the  food  of  faith. 

We  have  noted  the  fact  that  exercise  is  nec- 
essary to  a  proper  bodily  appetite.  The 
same  is  true  in  spiritual  things.    There  can  be 


Sanctif  cation.  171 

no  growth  in  grace  without  the  exercise  of 
Christian  graces.  The  apostle  Paul  testified 
this  as  his  experience.  That  he  might  have 
"  a  conscience  void  of  offense,"  it  was  necessary 
to  "exercise"  himself  thereto;  and  in  writing 
to  Timothy,  he  cautioned  him  to  exercise  him- 
self unto  godliness, 

The  truths  of  Christianity  are  delightful  to 
one  who  constantly  endeavors  to  obey  them. 
He  can  read  with  zest;  but  to  one  who  yields 
to  sin,  and  drifts  willingly  upon  the  current  of 
his  natural  desires,  they  are  wormwood  and 
bitterness.  The  Bible  has  no  attraction  to  the 
Christian  who  persists  in  sin.  To  open  it,  is 
to  meet  reproof  upon  every  page.  It  has  at- 
tractions for  and  doeth  good  to  the  upright  in 
heart — that  is,  to  such  as  strive  to  grow  in  the 
grace  which  it  teaches. 

Exercise  is,  moreover,  necessary  to  strength 
as  well  as  to  symmetry  and  efficiency.  In  the 
physical  system  it  not  only  gives  appetite,  di- 
gestion and  the  vigor  of  health,  but  it  strength- 
ens the  particular  parts  which  are  exercised. 
Here  is  a  German  prisoner.  Years  of  close 
confinement,  in  a  dark,  cramped  cell,  have  told 
not  on  his  general  health  alone,  but  on  each 
particular  muscle  of  his  body.  His  lower  limbs 
have  had  no  exercise,  and  refuse  to  carry  him 
more  than  a  few  yards  at  a  time.     He  has 


172  Sanct  if  cation. 

neither  lifted,  nor  pulled,  nor  struck  with  his 
arms,  and  they  are  as  feeble  as  those  of  the 
child  upon  whom  the  prison-doors  closed  so 
long  ago.  Every  muscle  is  there,  but  each  is 
weak  because  it  has  not  been  used.  There  are 
Christians  very  much  like  him.  A  spiritual 
dissection  would  show  that  they  are  renewed 
souls.  Faith  would  be  found  perfect,  but  no 
larger  than  a  grain  of  clover  seed.  Hope 
might  be  better  developed.  A  microscope 
might  be  required  to  detect  the  presence  of 
love  to  God  and  men.  Why  are  these  graces 
so  weak  ?  Why  are  they  only  so  partially  de- 
veloped in  so  many  of  us?  One  answer  is, 
The  want  of  exercise.  We  have  not  used  them ; 
at  least,  not  as  we  should.  We  are  to  be  doers 
of  the  word,  and  not  hearers  only.  "If  any 
man  be  not  a  forgetful  hearer,  but  a  doer  also, 
this  man  shall  be  blessed." 

Apply  this  thought  to  the  various  parts  of 
our  spiritual  body.  Hope  is  the  eye  of  the 
soul.  It  should  see  beyond  the  things  of  time 
and  sense,  and  be  filled  with  the  beauties  of 
Him  whom,  not  having  seen  with  the  natural 
eye,  we  love,  and  of  the  place  He  has  prepared 
for  us.  It  is  because  the  eye  of  hope  is  not 
exercised,  that  so  many  of  us  are  spiritually 
near-sighted.  To  any  one  whose  hopes  are 
more  in  this  world  than  in  heaven — who  has 


Sanctification.  173 

bright  visions  of  earthly  joy,  with  only  faint 
glimpses  of  the  glory  beyond— let  me  say, 
This  part  of  the  sermon  is  for  you.  For 
"  Grow  in  grace ;  "  you  may  read  "  Grow  in  the 
hope  set  before  you."  But  how  shall  I  grow? 
As  an  answer,  we  make  application  of  the 
truth  already  declared.  By  the  prayerful 
study  of  the  Bible,  and  particularly  of  those 
passages  which  treat  of  our  future  home.  By 
study,  also,  of  Him  Who,  for  the  joy  that  was 
set  before  Him,  endured  the  cross. 

Faith  is  the  arm  and  hand  of  the  soul.  By 
faith  we  lay  hold  on  Christ  as  our  Savior. 
If  our  faith  is  weak,  let  us  grow  in  it  by  exer- 
cise; and  thereto  let  us  read  the  promises. 
The  promises  are  the  life  of  faith.  Let  us,  by 
the  Spirit's  aid,  also  study  Him  Who,  in  the 
confidence  of  faith,  could  say  to  God:  "I  know 
that  thou  hearest  me  alway."  Prayer  bright- 
ens not  only  the  shield  of  faith,  but  all  the 
Christian  armor.  The  exercise  of  faith  strength- 
ens not  only  faith,  but  every  grace. 

Love  is  the  heart  of  the  soul.  He  that 
would  grow  in  grace,  must  grow,  above  all  else, 
in  love,  the  chiefest  of  all  graces.  God  is  love. 
Christ  is  love.  He  that  loveth,  is  born  of  God; 
and  growth  in  love  is  growth  in  the  image  of 
God.  We  are  urged  to  increase  in  the  grace 
of  liberality,  but  liberality  is  only  the  fruit  of 


1 74  Sa  notification . 

the  more  embracing  grace  of  love.    Liberality 
jDromotes  love ;  so  do  all  acts  of  kindness  and 
all  labors  for  the  good  of  souls.    I  beseech  you, 
brethren,  that  ye  grow  in  love,  by  the  exercise 
of  love  to  God  and  man.     "I  beseech  you  [in 
the  language  of  God's  Word]  that  ye  increase 
more  and  more"  in  the  sum  of  all  the  Chris- 
tian graces.    That  you  may  thus  increase,  study 
the  Bible,  and  maintain  communion  with  Him 
Who  loved  us  and  gave  Himself  for  us.     We 
must   seek,  in   our   study,  the   aid   of  God's 
Spirit,  not  only  because  our  efforts  without  it 
will  be  in  vain,  but  for  our  encouragement. 
How  can  we  imitate  so  perfect  a  Model  ?    The 
very  command  to  "grow  in  grace"  implies  our 
weakness.    We  can  not,  at  once,  attain  the  per- 
fect symmetry  and   fullness  of  Christ.     We 
must  recognize  our  weakness,  and  that  sancti- 
fication  is  a  continued  work,  requiring  contin- 
ued effort  and  help.     The  child  does  not,  in  a 
day  or  a  year,  grow  to  the  size  and  take  up 
the  work  of  a  man.     Christ's  image  in  us  is 
to  become  more  and  more  perfect.     A  piece  of 
metal  in  the  polisher's  hand  is  not  at  once 
changed  from  rough  to  smooth.     The  surface 
changes  gradually.    What  was  at  first  dull  and 
uneven,  begins  to  give  back,  here  and  there,  a 
reflection.     Its  brightness  increases,  until  the 
whole  piece  is  a  mirror,  receiving  and  giving 


Sanctification.  175 

back  the  light  of  the  sun.  Christians  are  to 
reflect  the  light  of  Christ,  Who  is  the  Sun  of 
righteousness.  The  rays  may,  at  first,  be  dim. 
His  image  reflected  in  them  may  be  imperfect, 
but  if  they  grow  in  grace  it  becomes  more  and 
more  clear.  We  have  this  comfort:  By  the 
grace  of  God,  it  shall  one  day  be  perfect.  We 
shall  see  Him  face  to  face,  and  we  shall  be  like 
Him. 

A  word,  in  conclusion,  to  those  who  have  not 
taken  even  the  first  step  of  the  Christian  life, 
and  who  find  an  excuse  for  themselves  in  the 
weakness  of  Christians :  It  is  true  that  many 
of  us  do  not  grow  in  grace  as  we  should.  We 
are,  therefore,  very  poor  models  for  your  imi- 
tation. You  may  be  just  as  good  as  many  of 
us,  and  yet  have  nothing  to  boast  of.  There 
is  a  perfect  Model.  The  Lord  Jesus  Christ  is 
chiefest  among  ten  thousand,  and  one  alto- 
gether lovely.  I  offer  Him  as  an  Example, 
but,  first  of  all,  as  a  Savior. 


XV. 
REVIVAL. 


11  0  Lord,  revive  thy  work." — Habakkuk  iii.  2. 

TTEESE  words  are  part  of  what  is  described 
in  the  preceding  verse  as  a  prayer  of 
Habakkuk.  They  have  a  place  in  the  j^rayers 
of  all  praying  people.  David  prayed,  "Wilt 
thou  not  revive  us  again,  that  thy  people  may 
rejoice  in  thee?"  Isaiah  prayed,  "0  that  thou 
wouldest  rend  the  heavens,  that  Thou  woulclest 
ome  down."  Paul  prayed  and  urged  others 
to  pray  with  him,  that  by  the  will  of  God  they 
might  be  refreshed  together. 

These  petitions  are  one.  We  know  them  by 
heart,  and  in  our  public  and  private  prayers 
borrow  their  language  to  express  our  desire 
that  the  Lord  would  visit  us.  Scarcely  a 
prayer  is  offered  in  our  devotional  meetings 
which  does  not  embody  this  desire.  Our  hope 
for  the  Church  is  in  revival.  If  we  believe 
what  we  say  one  to  another,  nothing  would  de- 
light us  more;  and  even  with  sufficient  dis- 
count   from   our   prayers   and    assertions    to 

(176) 


Revival.  177 

cover  formality  and  thoughtlessness,  there  is  a 
conviction  that  revival  is  necessary  and  a 
longing  for  it. 

What  is  a  revival?  The  word  literally 
means  a  bringing  to  life  of  that  which  was 
dead.  We  should  not,  perhaps,  speak  of  the 
Church  as  dead.  It  never  dies ;  but  it  does 
decline  and  become  cold  and  sluggish.  The 
word  describes  a  condition  of  carelessness  in 
regard  to  spiritual  things;  of  formality  in 
worship;  of  conformity  to  the  world,  and  of 
little  anxiety  for  the  conversion  of  souls. 
Revival  means  the  opposite  of  these.  It 
means  increased  interest  in  spiritual  things; 
earnestness  in  worship ;  conformity  to  the  will 
of  God,  and  zeal  for  the  conversion  of  souls. 
A  time  of  revival  is  a  time  of  repentance  and 
of  new  consecration  to  God.  Christians  have 
clearer  views  of  their  own  sinfulness  and  of 
God's  justice,  as  well  as  of  His  love.  They 
have  clearer  views  also  of  the  clanger  to  which 
sinners  are  exposed.  Knowing  the  terror  of 
the  Lord,  and  constrained  by  the  love  of  Christ, 
they  are  anxious  for  the  salvation  of  others. 

The  Church  has  its  times  of  revival  and  its 
times  of  coldness.  We  wonder  at  the  latter, 
and  are  disposed  to  ask  why  the  true  spirit  of 
devotion  and  zeal  does  not  always  prevail. 
The  question  may  be  answered.  Indeed,  one 
12 


178  Revival. 

answer  will  lead  to  another  until  the  whole 
truth  is  told. 

The  Church  is  made  up  of  j)eople,  who,  though 
converted,  are  still  imperfect ;  who  have  passions 
and  appetites ;  who  are  exposed  to  the  tempta- 
tion of  the  Evil  One,  and  do  not  always  realize 
the  danger  around  them.  That  they,  under 
certain  circumstances,  should  become  cold  and 
worldly,  is  as  natural  as  that  a  thinly-dressed 
and  poorly-fed  person  should  become  chilled 
in  a  chilly  atmosphere.  The  Church's  sur- 
roundings are  not  favorable  to  warmth  and 
sanctification  and  zeal.  The  air  is  cold,  and  it 
is  insensibly  affected  by  it. 

Of  course,  God,  who  has  placed  His  Church 
in  an  inhospitable  clime,  has  provided  for  its 
comfort.  He  has  not  left  His  people  without 
necessary  spiritual  food,  or  in  ignorance  of  the 
things  necessary  to  their  growth  and  enjoy- 
ment. Our  Savior  prayed  for,  and  j^romised  the 
Comforter  to  abide  forever  with  His  people,  to 
teach  them  all  things,  and  to  bring  to  their  re- 
membrance whatsoever  He  had  said  unto  them. 
Afterward  He  prayed,  "While  I  was  with 
them  in  the  world,  I  kept  them."  "Holy 
Father,  keep  through  thine  own  name  those 
whom  thou  hast  giAren  me."  "  Sanctify  them 
through  thy  truth;  thy  word  is  truth." 

These  and  other  passages  of  Scripture  teach 


Revival.  179 

that  the  Holy  Spirit  is  the  power  by  which 
God's  people  are  to  be  kept,  and,  when  cold, 
to  be  revived,  and  that  He  uses  the  truth  as 
Christ  taught  it,  and  as  it  is  written  in  the 
Scriptures,  as  His  instrument,  "Wherewithal 
shall  a  young  man  cleanse  his  way  ?  By  taking 
heed  thereto  according  to  thy  word."  "  Where- 
with shall  a  church  cleanse  her  way?  By 
taking  heed  according  to  the  truth  of  God." 
"Faith  cometh  by  hearing,  and  hearing  by  the 
word  of  God."  The  central  advice  of  Paul's 
Epistle  to  Timothy  is,  "Preach  the  word; 
be  instant  in  season,  out  of  season;  re- 
prove, rebuke,  exhort,  with  all  long-suffering 
and  doctrine." 

The  apostle's  plan  for  promoting  spirituality 
and  Christian  activity  was  by  the  preaching  of 
the  truth.  He  recognized  the  Scriptures  as 
the  power  of  God  unto  salvation,  and  unto 
sanctification,  and  as  profitable  for  doctrine,  for 
reproof,  for  correction,  for  instruction  in  right- 
eousness, that  the  minister  might  be  perfect, 
thoroughly  furnished  unto  every  good  work,  and 
that  the  Church  might  be  revived. 

The  history  of  revivals  under  the  Old  Dis- 
pensation, as  well  as  under  the  New,  is  an  en- 
dorsement of  this  plan.  The  leaders  in  great 
movements  which  have  strengthened  the 
Church,  used  the  Word  of  God  as  their  instru- 


180  Revival. 

ment.  Moses  rehearsed  to  the  children  of 
Israel  their  law,  with  which  they  were  already 
familiar,  explaining  and  exhorting.  His  ser- 
mons are  now  a  part  of  the  Scripture.  Nehe- 
miah  and  Ezra,  with  the  Levites,  carried  on  a 
protracted  meeting,  reading  and  explaining 
the  law  to  the  people  day  after  day,  from  morn- 
ing until  midday.  The  result  was  that  the 
children  of  Israel  confessed  their  sins,  and 
separated  themselves  from  idolaters  and  kept 
the  Sabbath  day.  In  other  words,  they  were 
wonderfully  revived.  The  most  noticeable 
thing  in  the  revival  at  Pentecost,  excepting,  of 
course,  the  presence  of  the  Spirit,  was  the  ser- 
mon of  Peter,  which,  we  are  expressly  told, 
was  the  means  of  so  many  conversions.  It 
was  "when  they  heard  this  that  they  were 
pricked  to  the  heart  and  said,  Men  and  breth- 
ren what  shall  we  do?"  It  has  been  so  in  the 
great  revivals  of  modern  times.  The  faithful 
preaching  and  faithful  study  of  the  truth  have 
built  up  the  Church.  The  Word  of  God  does 
not  return  void,  but  accomplishes  the  desired 
result. 

How,  then,  is  the  Church  to  be  revived? 
Let  God's  people  give  themselves  to  prayer 
and  to  the  study  of  His  word ;  to  private  study 
as  well  as  to  attention  in  the  sanctuary.  Such 
study  and  prayer  will  result,  by  God's  blessing, 


Eevival.  181 

in  increased  spiritual  vitality,  and  so,  will  en- 
able them  to  overcome  the  dangers  surround- 
ing them.  They  will  be  convinced,  to  quote 
from  a  narrative  of  our  General  Assembly, 
"that  a  state  of  indifference  to  spiritual  things 
is  a  great  offense  in  the  sight  of  God ;  that  it  is, 
indeed,  the  very  core  of  depravity."  God  re- 
bukes lukewarmness  in  the  most  unmeasured 
terms.  "Woe  to  them  that  are  at  ease  in 
Zion."  To  all  who,  like  the  Laodiceans,  are 
lukewarm,  neither  cold  nor  hot,  He  says,  "I 
will  spew  thee  out  of  my  mouth." 

Prayerful  study  will  lead  to  humility,  and 
to  increased  dependence  upon  the  Holy  Spirit 
and  earnest  petition  for  His  help.  Such  peti- 
tions will  not  be  in  vain.  "Ask,  and  it  shall 
be  given  you."  "If  ye,  being  evil,  know  how 
to  give  good  gifts  unto  your  children,  how 
much  more  shall  your  Heavenly  Father  give 
the  Holy  Spirit  unto  them  that  ask  Him?  "  It 
becomes  those  who  preach  and  those  who  hear 
to  be  earnest  in  prayer.  The  sword  of  the 
Spirit  is  sharpened  by  prayer.  The  apostles 
sought  relief  from  certain  duties  (the  serving 
of  tables),  that  they  might  give  themselves 
continually  to  prayer  and  to  the  ministry  of 
the  Word.  Paul  asked  the  prayers  of  his  breth- 
ren that  the  Word  of  the  Lord  might  have 
free  course. 


182  BevivaL 

If  those  who  received  directly  from  Christ's 
lips  the  promise  of  the  Spirit,  and  witnessed 
its  fulfillment  on  the  clay  of  Pentecost,  needed 
to  give  themselves  to  prayer,  much  more  do 
we.  Our  hope  of  revival  is  in  faithful,  earnest 
prayer.  The  divinely  ordained  preaching  of 
the  Gospel  will  fail  without  it.  As  the  canvas 
does  not  carry  a  ship  forward  without  the 
wind,  neither  is  the  Church  revived  without 
the  breath  of  God;  and  when  there  is  "none 
that  stirreth  himself  up  to  take  hold  on  God," 
He  hides  His  face.  God  will  be  inquired  of 
to  revive  His  people. 

The  beginning  of  the  great  revival  in  Cin- 
cinnati in  1828,  was  in  an  agreement  among 
Christians  to  spend  the  twilight  of  each  day  in 
prayer  for  God's  blessing.  The  spirit  of  prayer 
and  of  dependence  is  revival.  Such  a  spirit  is 
not  consistent  with  sloth  or  carelessness  or 
penuriousness  or  pride  or  open  sin.  On  the 
contrary,  it  is  earnest  and  obedient.  It  brings 
the  tithes  into  the  storehouse.  He  who  has  it 
already  grows  in  grace.  The  Church  in 
which  it  prevails  can  not  be  a  cold  Church.  It 
may  have  special  outpourings  of  the  Spirit, 
with  great  numbers  of  conversions  at  the  same 
time,  or  it  may  see  the  work  of  the  Lord  steadi- 
ly prosper  in  its  midst,  until  there  seems  no 
room  for  further  blessing. 


Revival.  183 

A  revival,  according  to  the  modern  idea,  is 
a  religious  excitement,  with  special  services 
and  ceremonies,  often  under  the  direction  of  a 
a  specially  chosen  evangelist.  It  lasts  three 
or  four  weeks,  and  is  remembered  during  the 
rest  of  the  year,  and  often  for  several  years, 
with  thanksgiving.  Many  of  us  are  praying 
for  such  a  revival.  May  the  Lord  grant  it. 
But  much  more  may  we  desire  the  abiding 
presence  of  the  Holy  Ghost — a  continued  life 
which  does  not  need  reviving.  We  are  war- 
ranted by  Christ's  words  in  praying  that  the 
Comforter,  which  is  the  Holy  Ghost,  may 
abide  with  us.  Shall  we  be  satisfied  to  ask 
only  for  brief  visits  ?  Because  of  the  hardness 
of  our  hearts,  we  are  satisfied  with  what  is  but 
as  a  drop  to  the  ocean  compared  with  the  full- 
ness we  might  have. 

The  revival,  according  to  the  modern  idea, 
is  made  necessary  by  our  failure  to  use  the 
means  ordained  of  God  for  our  spiritual  ad- 
vancement. Evangelists  and  special  services 
and  the  inquiry  room  make  up,  in  part,  for  our 
neglect  of  the  stated  means  of  grace. 

What  the  Church  most  needs  is  attention  to, 
vigorous  use  of,  and  greater  confidence  in, 
these  ordinary  means.  I  would  emphasize 
the  latter  thought.  There  should  be  a  con- 
stant expectation  of  blessing,  and  this  should 


184  Revival. 

lead  to  constant  effort.  There  should  be: 
regularity  at  church,  earnestness  in  studying 
God's  Word,  fervency  in  prayer  and  zeal  for 
the  conversion  of  souls.  To  be  blessed,  the 
Church  must  expect  a  blessing.  Both  minis- 
ter and  peoj:>le  must  look  for  fruit,  not  at  some 
j)ossible  revival  in  the  future,  but  week  by 
week.  Have  we  any  such  expectation?  Are 
we  disappointed  because  no  one  was  converted 
through  the  preaching  or  teaching  last  Sab- 
bath ?  Are  we  looking  for  any  special  results 
of  our  work  this  Sabbath  ? 

The  reason  so  many  Churches  are  cold  is 
that  no  warmth  is  expected.  Christ  does  not 
many  mighty  works  with  us  because  of  our 
unbelief.  We  do  not  expect  great  things  from 
God,  and  therefore  we  do  not  have  them.  "Ac- 
cording to  your  faith  be  it  unto  you,"  is  the  as- 
sertion of  a  far-reaching  principle.  The  Church 
which  expects  to  simply  keep  along  and  meet 
its  expenses,  will  probably  do  so.  The  Church 
which  expects  great  blessings  will  prepare  for 
them  and  reach  out  for  them.  One  will  listen 
for  a  sound  of  a  going  in  the  tops  of  the  mul- 
berry trees,  while  the  other  already  hears  the 
sound  as  of  a  rushing,  mighty  wind,  which 
fills  the  whole  house.  One  sees  the  heavens 
as  brass  above  it,  while  the  other  has  its  ves- 
sels ready  for  the  coming  shower.     The  story 


Revival  185 

is  told  a  little  girl,  who,  when  the  Church  as- 
sembled in  a  dry  time  to  pray  for  rain,  took 
her  water-proof  with  her.  She  had  the  wis- 
dom of  faith.  Those  who  pray  for  showers  of 
blessing,  should  prove  their  faith  by  prepara- 
tion, not  that  the  droppings  may  be  kept  from 
them,  but  that  they  may  receive  their  full 
share  of  the  baptism. 

The  preparation  involves  reconsecration  to 
Christ.     It  involves  faithfulness  in  every  duty, 
and  co-operation  in  every  good  effort.     A  cer- 
tain well-known  evangelist  declined  to  begin 
meetings  in  a  certain  city  until  two  pledges 
had   been   given   him.      The   ministers   must 
pledge  themselves  to  attend  every  meeting  and 
take    part    as    often    as    possible.     A    large 
number  of  church-members  must  pledge  them- 
selves to  "attend  every  meeting;  to  urge  oth- 
ers to  attend;  to  talk  with  the  inquirers;  to  pray 
for  a  blessing;  to  take  part  in  the  services,  and 
especially,  to  sing  with  a  vim."     The  city  or 
town  in  which  ministers  and  other  Christians 
sign  these  pledges  is  revived  at  once.     The 
Church  in  which  any  large  proportion  of  mem- 
bers sign  such  a  pledge  to  their  pastor,  can 
have  a  revival  without  an  evangelist,  and  if 
the  pledge  is  made  perpetual  and  is  kept,  the 
revival  will  be  perpetual. 

Nothing  succeeds  like  success.     Let  it  be 


186  Revival. 

known  that  the  members  of  a  Church  are 
more  than  usually  interested  in  its  services, 
and  are  anxious  for  the  conversion  of  souls,  and 
the  unconverted  will  begin  to  appear.  Let  a 
revival  begin  inside  of  a  church,  and  very  soon 
it  will  be  seen  outside.  "  Restore  unto  me  the 
joy  of  thy  salvation ;  and  uphold  me  by  thy  free 
Spirit:  then  will  I  teach  transgressors  thy 
ways;  and  sinners  shall  be  converted  unto 
thee."  There  should  be,  however,  no  need  of 
pledges.  Those  who  have  accepted  Christ  as 
a  Savior,  have  pledged  themselves,  not  to  a 
few  particular  duties  for  a  short  time,  but  to 
be  faithful  in  all  things.  "Ye  are  not  your 
own ;  ye  are  bought  with  a  price,  even  the  pre- 
cious blood  of  the  Son  of  God."  The  thought 
of  Christ's  love  should  fill  us  with  holy  zeal, 
and  make  our  life  a  continual  answer  to  the 
prayer — "O  Lord,  revive  thy  work." 

There  is  another  point  of  view  from  which 
this  question  may  be  studied.  It  is  that  of 
persons  outside  the  Church.  These  are  liable 
to  two  mistakes. 

First,  they  may  see  only  an  excitement,  with 
excess,  and  perhaps  folly,  and  may  be  led  to 
despise  religion.  To  such  we  say :  Take  heed 
what  ye  do.  God's  Word  is  before  you. 
Judge  religion  by  it.  Men  may  be  guilty  of 
folly.      It  is  able  to  make  wise  unto  salvation. 


Revival.  187 

The  second  error  is  a  common  one.  Con- 
scientious people,  of  religious  training,  base 
hopes  of  their  own  conversion  on  some  future 
revival.  They  expect  to  be  saved,  and  wish  to 
be  saved,  but  their  salvation  waits  on  some 
general  outpouring  of  the  Spirit.  It  is  their 
convenient  season.  It  was  this  error  which, 
according  to  an  experience  recently  published, 
led  a  young  man  to  make  a  journey  of  two 
hundred  miles  that  he  might  visit  a  place  of 
revival  and  be  converted. 

The  answer  to  this  error  is  in  Scripture  lan- 
guage: "Say  not  in  thine  heart,  Who  shall  as- 
cend into  heaven  ?  (that  is,  to  bring  Christ  down 
from  above ;)  or,  Who  shall  descend  into  the 
deep  ?  (that  is,  to  bring  up  Christ  again  from 
the  dead.)  But  what  saith  it?  The  word  is 
nigh  thee,  even  in  thy  mouth,  and  in  thy  heart: 
that  is,  the  word  of  faith  which  we  preach: 
That  if  thou  shalt  confess  with  thy  mouth  the 
Lord  Jesus,  and  shalt  believe  in  thine  heart 
that  God  hath  raised  him  from  the  dead,  thou 
shalt  be  saved." 

It  is  not  necessary  to  go  here  or  there,  or  to 
seek  the  ministrations  of  any  particular  man, 
or  to  wait  any  revival  time.  Now  is  the  ac- 
cepted time,  and  here  is  the  accepted  place, 
and  whosoever  believeth  shall  be  saved. 


XVI. 
AT  EASE  m  ZIOJN". 


"Woe  to  them  that  are  at  ease  in  Zionf" — Amos  vi.  1. 

A  MOS,   the   herdsman  of  Tekoa,  was   the 

prophet  of  Israel's  prosperous  times. 
Like  many  other  men,  called  of  God  to  im- 
portant missions,  he  was  trained  in  solitude; 
for  Tekoa  was  at  the  edge  of  the  wilderness 
south  of  Jerusalem,  in  a  sandy  and  thinly- 
settled  region. 

His  appearance  at  the  court  of  King  Jeroboam 
II.  was  a  surprise.  The  people  of  Israel  had 
almost  forgotten  the  name  of  Jehovah,  and 
thought  of  prophets  only  as  a  peculiar  class 
of  men  who  had  exercised  power  in  time  past. 
Some  of  them  may  have  remembered  the  ap- 
pearance and  words  of  Joel,  but  even  to  these 
prophets  were  an  extinct  species. 

Now,  however,  appears  one  whose  words 
mark  him  as  a  messenger  from  God.  His 
first  prophecies  are  pleasant  to  their  ears. 
Woe  to  Damascus  and  Syria.     Woe  to  Phil- 

(188) 


At  Ease  in  Zion.  189 

istia.  Woe  to  Edom,  Amnion  and  Moab. 
These  were  rival  cities  and  countries.  Woe 
to  them  meant  prosperity  to  Israel.  They 
could  see  with  great  complacency  the  cloud  of 
divine  judgment  gathering  in  the  East;  but 
it  was  another  thing  to  know  that  the  storm 
which  would  desolate  Syria  and  Philistia  and 
Edom,  would  also  sweep  over  Judah,  and  spend 
the  fierceness  of  its  strength  on  Israel.  They 
would  receive  the  prophet  who  said,  Woe  to 
their  enemies ;  but  stoned  him  who  said,  Woe 
to  themselves. 

The  prophecy  of  Amos  suited  the  time  when 
it  was  uttered.  Israel  was  prosperous.  Its 
borders  had  been  extended;  its  government 
was  stable,  and  its  people  were  secure.  The 
sins  incident  to  seasons  of  prosperity  were 
common.  Selfishness,  dishonesty,  fraud,  op- 
pression of  the  poor,  corruption  and  idolatry 
were  unrestrained. 

It  was  the  mission  of  Amos  to  rebuke  these 
and  call  his  nation  to  repentance ;  but  he  called 
in  vain.  The  noise  of  trade  was  louder  than 
his  voice.  The  tumult  of  human  passion 
drowned  the  conscience  of  those  who  heard. 
The  people  went  on  with  their  idolatry  and 
selfish  schemes.  They  sought  not  the  house  of 
God ;  they  took  bribes ;  they  turned  aside  the 
poor  from  his  right;  they  turned  judgment  to 


190  At  Ease  in  Zion. 

wormwood,  and  hated  the  man  who  rebuked 
them. 

Seeing  this,  Amos  declared  their  punishment ; 
but  his  words  were  an  idle  story.  If  they 
heard  at  all,  it  was  to  mock.  When  he  threat- 
ened famine,  they  looked  at  their  growing 
grain.  When  he  spoke  of  wars  and  captivity, 
they  told  him  of  the  mountains  of  Samaria, 
their  rampart  against  invasion.  Prosperity 
makes  people  incredulous.  They  are  not  easily 
moved.  Danger,  seems  far  off.  In  Israel's 
security  she  said,  I  shall  never  be  moved. 
Hence  the  utterance  of  the  text :  "  Woe  to  them 
that  are  at  ease  [who  feel  themselves  secure] 
in  Zion,  and  trust  in  the  mountain  of  Sa- 
maria !  .  .  .  That  put  far  away  the  evil  day ; 
.  .  .  that  lie  upon  beds  of  ivory,  and  stretch 
themselves  upon  their  couches,  and  eat  the 
lambs  out  of  the  flock,  and  the  calves  out  of  the 
midst  of  the  stall ;  that  chant  to  the  sound  of 
the  viol ;  .  .  .  that  drink  wine  in  bowls,  and 
anoint  themselves  with  the  chief  ointments: 
but  they  are  not  grieved  for  the  affliction  of 
Joseph.  Therefore  now  shall  they  go  captive 
with  the  first  that  go  captive." 

This  prophesy  stands,  for  all  time,  as  God's 
message  to  the  Church  when,  in  her  tenrporal 
prosperity,  she  forgets  Him.  It  is  His  mes- 
sage to  every  individual  Christian,  who,  through 


At  Ease  in  Zion.  191 

prosperity,  becomes  selfish  and  negligent  of 
duty  and  careless  as  to  the  interests  of  His 
kingdom. 

Ease  is  the  opposite  of  anxiety  and  of  effort. 
It  means  freedom  from  care  and  work.  The 
person  "at  ease  in  Zion"  is  the  Christian  who 
is  blind  to  the  dangers  of  the  Church,  and  does 
nothing  for  her  help;  who  simply  drifts  with 
the  Church  when  it  drifts,  and  increases  its 
draft  by  his  weight  when  it  runs  aground. 

Rest  is  desirable,  but  rest  at  the  wrong  time 
is  indolence.  Ease  from  anxiety  is  pleasant, 
but  at  the  wrong  time  it  means  danger.  We 
recognize  this  in  our  business,  and  are  instant 
in  season  and  out  of  season,  that  it  may  not 
suffer.  The  same  interest  and  effort  are  de- 
manded by  our  spiritual  business,  which  should 
be  to  build  up  the  cause  of  Christ. 

Some  of  us  do  not  give  this  interest.  Per- 
haps all  need  more  or  less  this  warning  against 
"ease  in  Zion."  As  we  study  the  prophet's 
words,  let  each  take  the  warning  to  himself, 
in  so  far  as  his  conscience  tells  him  he  needs  it. 

We  are  warned,  first,  against  the  ease  of 
insensibility,  or  of  ignorance.  We  do  not 
know  the  needs  or  dangers  of  the  Church.  It 
seems  to  be  doing  well  enough.  The  cure  for 
this  ease  is  study — not  of  books  simply,  nor  of 
doctrines;  but  of  the  condition  of  the  Church, 


192  At  Ease  in  Zion. 

of  the  field — which  is  the  world,  and  of  the  in- 
strumentalities by  which  people  are  to  be  led  to 
Christ.  We  should  know  first  our  own  imme- 
diate part  of  the  field.  What  is  there  to  be 
done  for  the  advancement  of  Christ's  cause  in 
your  acre  or  mine?  What  is  there  in  our 
own  personal  lives  which  needs  attention? 
Have  we,  through  prosperity  or  from  any 
other  cause,  become  hardened  to  spiritual  in- 
fluences, or  selfish  or  inclined  to  any  sin?  and 
are  we  at  ease  in  this  condition?  If  so,  woe 
to  us.  The  seed  of  sin  will  grow  while  we 
sleep ;  the  poison  of  sin  will  spread  while  we 
think  only  of  its  taste,  and  the  punishment  of 
sin  will  come  before  its  charms  are  fairly  for- 
gotten. Woe  to  them  whose  consciences  do 
not  trouble  them  when  they  sin ;  who  can  hear 
God's  law  and  break  it,  and  hear  it  again  with- 
out repentance;  who  feel  themselves  swept 
along  by  the  current  of  sin,  and  yet  rest  at 
ease  upon  their  oars. 

He  who  continues  in  sin  because  grace 
abounds,  is  at  ease  through  ignorance  of  him- 
self, as  well  as  of  the  method  of  divine  grace. 
The  fact  that  a  boat  drifts,  is  proof  that  it  is 
not  anchored ;  the  fact  that  one  can  be  at  ease 
while  in  sin,  should  lead  him  to  examine  his 
hope,  whe.ther  it  is  indeed  an  anchor  to  the 
soul,  sure  and  steadfast. 


At  Ease  in  Zion.  193 

After  the  study  of  his  own  condition  and 
hope,  each  one  should  familiarize  himself  with 
his  church,  its  failings  and  its  needs. 

In  a  church-trial,  in  which  it  was  once  our 
misfortune  to  be  a  juryman,  the  complaint  was 
made  against  a  father  in  Israel  that  "  he  liked 
to  run  things."  He  admitted  the  charge.  The 
church  was  dear  to  him  as  the  apple  of  his  eye. 
Its  prosperity  was  his  chief  desire.  He  gave 
it,  without  stint,  time,  money,  prayers  and 
tears.  If  any  one  else  would  run  things,  he 
would  stand  back ;  but  what  no  one  else  did, 
he  must  do.  Many  churches  suffer  for  lack  of 
just  such  a  man.  Their  members  "are  at  ease 
in  Zion."  "  They  are  not  grieved  for  the  afflic- 
tions of  Joseph."  They  are  not  troubled  by  the 
necessities  of  the  church.  An  hour's  work  in 
time  might  save  nine  times  nine  hours  in  the 
future.  A  few  shingles  properly  put  on  might 
save  a  ceiling,  or,  perhaps,  a  whole  building. 
Every  one  can  see  what  should  be  done;  but 
no  one  does  see,  at  least  no  one  feels  the  re- 
sponsibility. The  spiritual  condition  is  equally 
neglected.  The  Sabbath-school  perhaps  is  run 
down  or  the  prayer-meeting,  or  the  young  peo- 
ple are  straying,  or  some  evil  spirit  prevails. 
A  word  here  and  there  would  do  great  good, 
but,  in  the  ease  of  ignorance,  most  of.  the  peo- 
ple feel  no  responsibility.  Woe  to  the  church 
13 


194  At  Ease  in  Zion. 

where  such  feeling  prevails.  Woe  to  the 
church  which  has  no  interest  in  missions; 
which  is  not  grieved  for  the  ignorant  super- 
stition and  sin  of  the  heathen;  which  has  no 
zeal  of  God's  house  nor  desire  for  his  universal 
kingdom. 

There  is  also  an  ease  of  infidelity  which  is 
akin  to  the  ease  of  ignorance ;  not  the  blank 
infidelity  of  atheism,  but  the  subtile  doubt 
wdiich  pervades  the  life  of  an  inactive  Chris- 
tian. This  is  like  a  mist  which  partially  hides 
the  landscape.  It  obscures  the  doctrines  and 
the  threats  of  Scripture.  It  says,  "Since  the 
fathers  fell  asleep,  all  things  continue  as  they 
were." 

The  only  cure  for  infidelity  is  effort.  The 
only  way  to  throw  off  the  languor  of  its  ease, 
is'  to  give  the  soul  to  His  work  Who  is  Himself 
the  Author  and  Object  of  faith. 

Hand  in  hand  with  infidelity  goes  self-confi- 
dence. This  is  the  ease  of  the  Pharisee  who 
praises  God  for  a  personal  goodness  no  thicker 
than  varnish.  It  is  the  ease  of  the  Laodiceans, 
who  fancied  themselves  rich  and  increased  in 
goods  and  in  need  of  nothing ;  when  they  were, 
in  truth,  poor  and  miserable,  and  blind  and 
naked.  It  was  the  ease  of  the  people  of  Israel 
to  whom  Amos  spoke.  They  were  increased 
in  goods.    They  were  rich,  and  with  their  riches 


At  Ease  in  Zlon.  195 

had  come  ignorance  of  God's  Word,  infidelity 
and  self-sufficiency.  They  neglected  the  serv- 
ice of  the  sanctuary ;  they  oppressed  the  poor ; 
they  were  intemperate,  and,  worst  of  all,  they 
were  at  ease  in  their  own  degeneracy. 

Upon  them,  and  upon  those  like  them  in 
our  day,  the  prophet  pronounces  woe.  In  their 
case  the  prophecy  was  fulfilled,  when  they  were 
carried  captive.  In  every  case  it  will  be  ful- 
filled ;  for  the  woe  is  but  the  development  of  a 
seed.  It  is  not  necessary  that  we  sow  iniquity, 
in  order  to  reap  evil.  While  men  slept,  the 
enemy  came  and  sowed  tares ;  while  we  "  are 
at  ease  in  Zion,"  the  seeds  of  woe  will  be 
dropped  in  a  soil  which  is  hungry  for  them. 

These  seeds  must  be  reaped  to  our  own  sor- 
row. The  woe  will  be  first  a  personal  afflic- 
tion ;  for  spiritual  indolence  is,  in  part,  its  own 
punishment.  It  is  a  growing  evil.  As  one 
yields  to  it,  it  increases;  blind  eyes  become 
more  blind,  and  hard  hearts  become  more 
hardened.  Indulgence  in  sin  begets  ease,  and 
ease  begets  farther  indulgence.  The  two  are 
invisible  cords  twisted  together,  which  hold  the 
soul  from  God. 

The  only  hope  is  in  vigorous  effort.  Let 
one  interest  himself  in  the  church ;  let  him  do 
something  for  it,  and  the  evil  charm  is  broken. 
The  real  living  church  is  that  in  which  ever1- 


196  At  Ease  in  Zion. 

member  must  give  and  work ;  and  it  is  better 
to  be  jDressed  a  little  too  hard,  than  not  to  be 
pressed  at  all.  Prosperity  is  harder  on  the 
soul  than  affliction.  There  is  no  better  place 
to  develop  the  spiritual  power  of  a  Christian 
man  than  in  a  church  which  requires  all  the 
money  and  time  he  can  afford.  And  there  is 
no  more  unfortunate  place  than  a  church  wRlch 
gives  him  nothing  to  do ;  for  the  spiritual  at- 
mosphere of  our  world  is  below  the  freezing- 
point,  and  a  condition  of  ease  is  one  of  danger. 

The  woe  is  also  on  the  family  of  him  who  is 
at  ease  in  Zion.  To  the  Israelites  who  cared 
not  for  the  prosperity  or  affliction  of  Zion,  the 
prophet  declared,  "  Thy  sons  and  thy  daughters 
shall  fall  by  the  sword,  and  thy  land  shall  be 
divided."  God  often  visits  the  sins  of  the 
fathers  upon  their  children  and  upon  their 
grandchildren  unto  the  third  and  fourth  gen- 
eration. 

Parents  who  seek  ease  rather  than  useful- 
ness, or  who  yield  to  sinful  habits  and  do  noth- 
ing for  the  establishment  of  the  church,  leave 
a  bad  legacy  to  their  children.  Their  example 
does  not  lead  them  to  love  the  church.  It  does 
not  convince  them  of  the  reality  of  religion. 
It  does  not  beget  respect  for  God's  law  or  de- 
light in  His  service.  A  prayer-meeting  or  a 
Sabbath-school  in  which  the  father  takes  no 


At  Ease  in  Zion.  197 

interest,  is  not  likely  to  prove  a  means  of  grace 
to  his  children.  On  the  contrary,  they  are  apt 
to  imitate  his  carelessness,  or  to  join  hands 
with  the  open  enemies  of  the  Church. 

Were  there  no  personal,  spiritual  benefits  to 
be  obtained  from  active  interest  in  the  church, 
such  interest  would  yield  a  return  to  any  father 
and  mother  in  its  influence  on  their  children. 

I  know  a  man,  a  stock-raiser,  whose  boys 
are  worthless  drunkards.  He  was  a  good  man, 
a  member  of  the  church,  but  he  was  at  ease 
in  religious  matters.  The  church  in  his  village 
went  down.  He  felt  sorry,  but  made  no  strug- 
gle for  its  life.  He  was  more  interested  in 
stables  than  churches.  He  was  more  anxious 
about  good  food  for  his  colts,  than  about  the 
spiritual  food  of  his  children.  He  roused  him- 
self suddenly  to  find  that  his  ease  and  neglect 
were  visited  upon  his  sons ;  that  left  to  them- 
selves in  a  godless  community,  they  had  become 
godless.  He  has  repented  of  his  neglect,  and 
brought  forth  fruits  meet  for  repentance;  but 
the  bowed  head  and  sad  face  show  that  the 
woe  is  heavy. 

The  woe  is  also  on  the  community  of  those 
who  are  at  ease  in  Zion.  The  church  referred 
to  illustrates  this.  After  it  ceased  to  have  reg- 
ular preaching,  the  prayer-meeting  was  kept  up 
and  the  Sabbath-school ;  but  by  and  by  these 


198  At  Ease  in  Zion. 

stopped,  and  the  church  stood  empty  and  des- 
olate, until  a  storm  came  and  it  was  blown 
down.  Thus,  even  the  candlestick  was  re- 
moved out  of  its  place.  The  woe  prophesied 
by  Amos  upon  them  that  are  at  ease  in  Zion 
has  come  upon  the  town.  "Behold  the  days 
come,  saith  the  Lord  God,  that  I  will  send  a 
famine  in  the  land :  not  a  famine  of  bread,  nor 
a  thirst  for  water,  but  of  hearing  the  words  of 
the  Lord.  And  they  shall  run  to  and  fro  to 
seek  the  word  of  the  Lord,  and  shall  not  find 
it.''  As  the  old  gray-haired  man  visits  his 
early  home,  he  finds  no  church,  nor  any  desire 
for  one.  He  remembers  the  time  when  a  little 
zeal  and  a  few  hundred  dollars  would  have 
saved  the  church,  and  blames  himself  that  he 
was  at  ease  in  Zion. 

We  all  believe  in  the  importance  of  Chris- 
tian faithfulness  and  earnestness.  If  called  as 
judges  to  pass  on  the  conduct  of  the  Israelites, 
we  should  condemn  them.  We  should  speak 
of  their  formalism,  and  selfishness,  and  intem- 
perance, and  oppression  of  the  poor,  in  terms 
as  severe  as  those  used  by  the  prophet  Amos. 

Perhaps  if  they  could  be  called  from  their 
graves  to  sit  in  judgment  on  us,  they  might 
find  something  to  condemn — some  selfishness, 
or  formalism,  or  idolatry.  I  am  sure  they 
would  find  some  of  us  at  ease  in  Zion. 


At  Ease  in  Zion.  199 

Could  the  prophet  himself  stand  before  us, 
I  am  sure  he  would  condemn  such  ease.  Woe 
to  them  that  sin  against  knowledge.  Woe  to 
them  that  are  at  ease,  when  the  Church  needs 
their  help.  Woe  to  them  that  are  at  ease  un- 
der preaching — who  can  hear  the  Gospel  and 
not  accept  it,  or  the  law  and  not  keep  it ;  who 
can  sleep  equally  well  on  Sinai  or  Calvary. 
This  is  the  word  which  speaks  to  us  from 
his  written  prophecy.  Let  it  ring  in  our  ears 
and  arouse  our  hearts.  Let  it  inspire  us,  as 
Christians  and  as  a  church,  to  new  devotion. 
"Awake,  awake,  put  on  thy  strength,  0  Zion." 

"Come,  Holy  Spirit,  Heavenly  Dove, 
With  all  thy  quickening  powers ; 
Kindle  a  flame  of  sacred  love 
In  these  cold  hearts  of  ours." 


XVII. 
PERSEVERANCE. 


"The  righteous  also  shall  hold  on  his  way;  and  he  that  hath  clean  hands 
shall  be  stronger  and  stronger." — Job  xvii.  9. 

TT  is  plain  that  Job  believed  in  the  Persever- 


ance of  the  Saints.    These  words,  the  utter 


ranee  of  his  saddest  hours,  express  a  faith 
which  could  not  be  shaken.  The  same  faith 
in  a  succeeding  chapter,  exclaimed,  "I  know 
that  mv  Redeemer  liveth,  and  that  he  shall 
stand  at  the  latter  day  upon  the  earth;  and 
though  after  my  skin  worms  destroy  this  body, 
yet  in  my  flesh  shall  I  see  God." 

Job  was  an  example  of  the  "perseverance  of 
the  saints."  All  that  Satan  could  do,  did  not 
move  him.  Family,  property,  health,  all  that 
he  held  dear,  were  taken  away,  yet  he  rejoiced 
in  God. 

He  was  a  believer  in  and  an  example  also  of 
spiritual  growth.  Faith  results  not  only  in  as- 
surance of  God's  love,  with  peace  and  joy,  but 
in  increase  of  grace  and  perseverance.  These 
are  the  benefits  which  accompany  or  flow  from 

(200) 


Perseverance.  201 

the  soul's  union  with  Christ.  They  form 
a  crescendo  of  blessing.  Assurance  gives 
peace,  peace  begets  joy;  but  the  assurance 
would  not  be  complete,  nor  the  peace  or  joy 
perfect,  without  increase  and  permanency. 
Peace,  which  at  any  moment  may  end  in  war, 
is  not  real.  Joy,  which  expects  misery  at 
every  turn,  has  a  sharp  sting.  The  rejoicing 
which  Christians  have  in  Christ  would  be  in- 
complete without  the  knowledge  that  one  day 
they  shall  be  like  Him,  when  they  shall  see 
Him  as  He  is;  "that  he  which  hath  begun  a 
good  work  in  them  will  perform  it  until  the 
day  of  Jesus  Christ." 

Like  Job,  we  are  comforted  by  the  thought 
that  the  righteous  shall  hold  on  his  way.  Like 
David,  we  hope  in  God,  whom  we  "  shall  yet 
praise  for  the  help  of  his  countenance."  And 
like  Paul,  we  are  sure  that  nothing  shall 
"  separate  us  from  the  love  of  God,  which  is 
in  Christ  Jesus  our  Lord." 

No  doctrine  of  our  faith  is  more  comforting 
than  that  of  the  "perseverance  of  the  saints." 
The  doctrine  is,  that  those  who  truly  receive 
Christ  by  faith,  and  are  regenerated  by  the 
Holy  Ghost,  will  be  saved ;  that  they  will  not 
so  backslide  as  to  be  finally  lost. 

This  doctrine  is  found  in  the  plainest  offers  of 
the  Gospel.  It  is  a  part  of  the  covenant  of  grace. 


202  Perseverance. 

"  Believe  on  the  Lord  Jesus  Christ,  and  thou 
shalt  be  saved,"  was  the  direction  given  the 
jailer.  He  that  belie veth  shall  be  saved,  is 
the  promise  of  every  GosjDel  sermon.  There 
are  no  conditions  save  the  one.  We  do  not 
say,  Believe  on  Christ,  and  if  you  succeed  in 
living  a  consistent  life  you  shall  be  saved ;  but, 
Believe,  and  you  shall  be  certainly  saved. 

A  covenant  is  made  between  God  and  the 
sinner.  The  sinner  is  to  trust  Him.  He  is  to 
consecrate  himself  to  Him.  He  is  to  rely  only 
upon  Christ  for  his  salvation.  God,  on  the 
other  hand,  is  to  give  pardon,  sanctification 
and  eternal  life.  To  preach  less  than  this,  is 
to  preach  less  than  the  Gosj^el.  To  impose  a 
condition  and  say,  "  I  shall  be  saved  provided 
I  do  not  'fall  from  grace,' "  is  to  doubt  the  di- 
vine promise.  True,  faith  can  not  exj^ect  less 
than  eternal  salvation.  It  rests  in  perfect  cer- 
tainty on  God's  promise  and  on  His  unchange- 
ableness.  "  They  that  trust  in  the  Lord  shall  be 
as  Mount  Zion,  which  can  not  be  removed, 
but  abideth  forever." 

We  call  this  doctrine  the  "perseverance  of 
the  saints,"  but  it  might  equally  well  be  called 
the  "perseverance  of  the  Lord,"  for  it  is  in 
divine  faithfulness  that  the  hope  has  its  founda- 
tion. Faith  is  not  self-confident.  It  does  not 
say,  "  I  shall  persevere ;  I  shall  keep  the  faith 


Perseverance.  203 

and  live  a  spotless  life."  On  the  contrary,  it 
says,  "I  am  weak  and  liable  to  sin,  but  my 
hope  is  in  God.  I  trust  in  His  persevering 
grace.  It  turns  for  strength  to  these  words  of 
our  Savior:  "I  give  unto  them  eternal  life, 
and  they  shall  never  perish.  Neither  shall 
any  pluck  them  out  of  my  hand.  My  Father, 
which  gave  them  me,  is  greater  than  all,  and 
none  is  able  to  pluck  them  out  of  my  Father's 
hand." 

It  reads,  also,  with  comfort  the  prayer  of  our 
Savior,  "Sanctify  them  through  thy  truth;" 
and  the  assurances  of  the  apostle  to  the  He- 
brews, "Wherefore  he  is  able  to  save  them  to 
the  uttermost  that  come  unto  God  through 
him,  seeing  he  ever  liveth  to  make  intercession 
for  them." 

The  security  of  believers  is  plainly  a  part  of 
our  Saviors  theology.  "My  sheep  hear  my 
voice  and  I  know  them,  and  they  follow  me, 
and  I  give  unto  them  eternal  life,  and  they 
shall  never  perish."  Not  life  for  six  months, 
or  a  year,  or  a  quarter  of  a  century,  but  for 
eternity.  There  is  assurance  in  the  fact  that 
Christ  knows  His  own.  "  The  foundation  of 
God  standeth  sure,  having  this  seal,  The 
Lord  knoweth  them  that  are  his."  As  a  shep- 
herd knows  his  sheep  and  cares  for  them,  lead- 
ing and  feeding  them,  and  carrying  the  lambs 


204  Perseverance. 

in  his  oosom,  so  does  Christ  His  people.  And 
"they  shall  never  23erish."  They  may  stray  for 
a  time,  as  sheep  do,  but  He  will  bring  them 
back,  and  they  will  follow  Him.  Such  is  the 
promise.  Neither  shall  any  (man  or  devil) 
pluck  them  out  of  His  hand.  Men  may  call 
on  Christ,  and  yet  not  be  of  His  flock.  At  the 
last  day  many  shall  stand  without  and  knock, 
saying,  "  Lord,  Lord,  open  unto  us,  and  he 
shall  answer  and  say,  I  know  ye  not  whence 
ye  are,"  but  to  be  known  of  Christ  and  written 
in  His  book,  is  to  be  sure  of  heaven. 

We  do  not  simply  believe  this — we  know  it. 
Resting  on  God's  Word,  it  is  absolutely  sure. 
Faith  and  assurance  are  simply  different  de- 
grees of  faith.  Canon  Ryle  expresses  the  dis- 
tinction when  he  says:  " Faith  is  the  root,  and 
assurance  is  the  flower.  Faith  is  that  poor, 
trembling  woman  who  came  behind  Jesus  in 
the  press  and  touched  the  hem  of  His  garment. 
Assurance  is  Stephen  standing  calmly  in  the 
midst  of  his  murderers,  and  saying,  '  I  see  the 
heavens  opened,  and  the  Son  of  man  standing 
on  the  right  hand  of  God.'  Faith  is  the  anxious, 
trembling  voice,  '  Lord,  I  believe ;  help  thou 
mine  unbelief.'  Assurance  is  the  confident 
challenge,  'Who  shall  lay  anything  to  the 
charge  of  God's  elect? '  " 

But  do  not  true  Christians  have  this  assur- 


Perseverance.  205 

ance  and  lose  it  ?  Did  not  David  sin  and  go 
down  into  the  Yalley  of  Despondency?  Is  not 
our  faith  variable  as  the  mercury  in  a  ther- 
mometer, which  is  up  one  day  and  down 
another?  Yes,  truly;  but  our  unbelief  does 
not  make  the  faith  of  God  of  none  effect. 
Our  faith  is  as  variable  as  our  love  or  our 
strength.  We  rest  on  the  love  and  truth  of 
God.  Christians  may  fall  into  sin.  Through 
the  temptations  of  Satan  and  of  the  world, 
their  own  corruption  and  neglect  of  the  means 
of  grace,  they  may  fall.  They  may  incur  God's 
displeasure  and  grieve  His  Spirit.  They  may 
lose  their  delight  in  holy  things  and  take 
pleasure  in  evil,  and  bring  on  themselves  severe 
punishments,  but  the  grace  of  God  will  re- 
strain them  and  reopen  their  eyes  to  truth  and 
duty. 

Peter  denied  the  Master  three  times,  yet  he 
repented  and  was  forgiven.  Christ  foresaw 
His  fall  and  recovery,  and  foretold  it  when  He 
said :  "  Simon,  Satan  hath  desired  to  have  thee, 
that  he  may  sift  thee  as  wheat;  but  I  have 
prayed  for  thee."  Even  so  now  He  prays  for 
His  own.  "Likewise  the  Spirit  also  helpeth 
our  infirmities,"  "for  the  Spirit  also  maketh 
intercession  for  us."  This  intercession,  to- 
gether with  the  promise  of  God,  are  an  assur- 
ance to  every  one  born  of  the  Spirit.     If  he  is 


206  Perseverance. 

regenerated  and  saved,  he  will  not  become  un- 
regenerate  and  lost. 

This  is  true,  not  only  because  God's  Word 
says  it,  but  from  the  very  nature  of  the  change 
which  we  call  regeneration.  The  soul  can  no 
more  be  regenerated  again  and  again  than  can 
the  body  be  born  several  times.  To  say  that 
the  regenerated,  backsliding  soul  must  be  re- 
regenerated,  is  as  illogical  as  to  say  that  an 
imperfect  or  homely  child  must  be  born  over. 

After  the  birth,  a  child  must  be  nurtured 
and  brought  to  strength  and  self-dependence. 
So,  when  the  soul  is  born  it  must  be  nurtured. 
Salvation  does  not  mean  simply  entrance  into 
glory,  though  this  is  its  consummation.  It  in- 
cludes all  the  steps  by  which  the  Christian  is 
prepared  for  heaven.  From  the  moment  of 
conversion  he  is  led  of  the  Spirit.  He  is 
strengthened  against  temptation.  Through 
trials  he  is  taught  patience.  Patience  worketh 
experience,  and  experience  hope.  Through 
God's  Word  he  is  sanctified.  Even  his  fail- 
ures may  be  a  means  of  blessing,  begetting 
meekness,  poverty  of  spirit  and  holiness,  and 
so  fitting  him  for  the  presence  of  God  and  the 
enjoyment  of  His  kingdom  above.  JMo  doubt 
David's  sin  was  blessed  of  God  to  his  sanctifi- 
cation,  and  that  Peter's  denial  of  Christ  was 
the  means  of  humbling  him  and  preparing  him 


Perseverance.  207 

for  his  work.  So  the  Christian,  by  the  Spirit's 
influence,  increases  in  holiness.  He  falls  and 
rises  again,  and  word  of  Job  is  fulfilled. 
He  not  only  "holds  on  his  way,"  but  grows 
"stronger  and  stronger." 

To  the  superficial  thinker,  this  doctrine  seems 
contradicted  by  facts.  I  say  seems,  for  there 
is  no  real  contradiction.  Men  profess  faith, 
and  apparently  stand  well ;  but  by  and  by  re- 
turn to  sinful  ways,  and  die  in  sin.  We  are 
limited,  however,  by  ignorance.  God  knows 
the  heart  and  whether  it  really  turns  to  Him. 
We  judge  a  profession,  but  can  not  be  sure 
that  it  is  genuine.  We  may  be  convinced,  and 
receive  a  man  to  church-membership,  and  yet 
be  deceived.  A  hypocrite  may  have  our  con- 
fidence, but  his  fall  should  not  affect  our  faith. 
The  Apostle  John  describes  such  when  he 
said,  "  They  went  out  from  us,  but  they  were 
not  of  us;  for  if  they  had  been  of  us,  they 
would  have  continued  with  us :  but  they  went 
out  that  they  might  be  made  manifest  that 
they  were  not  all  of  us."  That  one  who  has 
made  profession  and  fallen  away,  dies  in  sin, 
is  simply  proof  that  he  never  was  regenerate. 
He  may  have  deceived,  or  been  deceived,  but 
he  was  not  at  any  time  a  converted  man. 

There  is  nothing  in  this  doctrine  to  excuse 
sloth  or  sin.     Faith  in  Grod's  purpose  to  bless 


208  Perseverance. 

them  that  trust  Him  does  not  induce  neglect 
of  duty.  No  regenerate  man  continues  in  sin 
because  grace  abounds.  On  the  contrary,  he 
is  dead  to  sin.  New  desires  move  him.  New 
hopes  and  aims  give  direction  to  his  life.  Faith 
must  manifest  itself  in  works.  It  is  insepara- 
ble from  love,  and  Christ  has  said,  "If  ye  love 
me,  ye  will  keep  my  commandments."  The 
renewed  soul  not  only  obeys,  but  grows  in 
obedience.  The  new  desires,  the  obedience, 
and  the  perseverance  to  the  end,  are  the  work 
of  one  Spirit.  It  is  God,  Who  changes  the 
heart,  and  strengthens  the  life,  and  Who  will 
perfect  that  which  He  has  begun. 

There  is,  however,  always  room  for  exhorta- 
tion to  be  faithful,  zealous  and  prayerful.  There 
are  times  when  perseverance  is  difficult,  when 
prayer  is  hindered  and  faith  weak.  At  such 
times  we  need  especially  to  trust  in  God,  to 
feed  upon  His  Word  and  to  be  instant  in 
prayer. 

There  is  in  this  doctrine  no  assurance  or 
comfort  to  those  who  live  in  sin.  Such  have  no 
reason  to  believe  that  they  are  converted.  The 
evidence  of  their  lives  is  to  the  contrary.  They 
may  remember  a  time  when  fear  of  punish- 
ment moved  them  to  seek  pardon,  or  when 
sentiments,  which  they  mistook  for  faith  and 
love,  led  them  to  profess  Christ ;  but  the  fact 


Perseverance.  209 

that  these  sentiments  have  lost  their  power, 
leaves  a  presumption  that  they  were  spurious. 
It  is  useless  for  those  who  love  and  yield  to 
sin,  to  expect  help  or  salvation.  As  well  might 
a  beggar  talk  of  his  profits  from  investment,  as 
for  an  unconverted  man  to  discuss  the  per- 
severance of  the  saints.  With  him  it  is  not  a 
question  of  perseverance,  but  of  obedience. 
He  may,  at  some  time,  have  imagined  himself 
a  Christian ;  but  the  wise  course  is  not  to  rely 
on  anything  in  the  past  which,  to  say  the  least, 
may  have  been  self-deception,  but  to  turn  as  a 
sinner  to  Christ  and  lay  hold  on  the  hope 
offered  in  Him. 
14 


XVIII. 
PROVIDENCE. 


"The  Lord  of  hosts,  which  is  wonderful  in  counsel,  and  excellent  in 
working." — Isaiah  xxviii,  29. 

"It  is  not  in  man  that  walketh  to  direct  his  steps." — Jeremiah  x.  23. 

"Trust  in  the  Lord  ;  .  .  .  He  shall  direct  thy  paths." — Proverbs 
iii.  5,  6. 


«TN 


the  beginning  God  created  the  heaven 
and  the  earth."  "And  God  saw  every- 
thing that  he  had  made,  and,  behold,  it  was 
very  good."  Here  ended  the  work  of  creation ; 
for,  in  the  next  verse,  we  read:  "Thus  the 
heavens  and  the  earth  were  finished,  and  all 
the  host  of  them."  And  God  rested  from  all 
His  work  which  He  had  made.  The  rest  was 
not  that  of  idleness ;  for  where  creation  ended, 
providence  began.  "Out  of  the  ground  made 
the  Lord  God  to  grow  every  tree  that  is  pleas- 
ant to  the  sis:ht  and  good  for  food."  Clouds, 
too,  were  formed,  and  rain  fell  upon  the  earth. 
"There  went  up  a  mist  from  the  earth,  and 
watered  the  whole  face  of  the  ground." 

These  and  other  passages  show  that  God  the 
Creator  controls  His   creation.      He  did  not 

(210) 


Providence.  211 

make  the  world,  with  other  worlds  and  systems 
of  worlds,  as  a  grand  perpetual  motion  ma- 
chine— a  vast  clock  which  would  not  run  down, 
but  of  its  own  power  and  without  direction 
would  run  on  forever.  The  trees  do  not  grow 
simply  because  the  first  trees  had  seed;  but 
the  Lord  God  causes  every  tree  to  grow.  The 
rain  does  not  fall  simply  because,  according  to 
law,  its  waters  are  drawn  toward  the  sun,  and 
afterward  seek  their  level  on  the  earth;  but 
because  "God  sendeth  rain."  The  sun  does 
not  shine  simply  because  God  made  it  to  do  so 
at  the  creation,  but  because  He,  since  the  crea- 
tion, and  now,  causeth  it  to  shine. 

God's  providence  is  as  much  a  fact,  and  as 
clearly  proven,  as  His  creation.  "In  his  hand 
[says  Job]  is  the  soul  of  every  living  thing. 
Behold,  he  breaketh  down;  he  shutteth  up; 
with  him  is  strength  and  wisdom.  Ask  the 
beasts  of  the  field,  and  they  shall  teach  thee: 
and  the  fowls  of  the  air,  and  they  tell  thee :  or 
speak  to  the  earth,  and  it  shall  tell  thee,  and 
the  fishes  of  the  sea  shall  declare  unto  thee. 
Behold,  he  withholdeth  the  waters,  and  they 
dry  up;  he  also  sendeth  them  out,  and  they 
overturn  the  earth."  As  the  heavens  declare 
God's  glory  and  the  firmament  His  handiwork 
— that  is,  His  creation — so  does  all  Nature  tell 
of  His  providence.     Truly  can  we  sing  with 


212  Providence. 

David,  "The  Lord  is  good  to  all :  and  his  tender 
mercies  are  over  all  his  works.  .  .  .  The  eyes 
of  all  wait  upon  thee;  and  thou  givest  them 
their  meat  in  due  season.  Thou  openest  thine 
hand,  and  satisfiest  the  desire  of  every  living- 
thing." 

"God  reigns  on  high,  but  ne'er  confines  his  goodness  to  the  skies; 
Through  the  whole  earth  his  bouDty  shines,  and  every  want  sup- 
plies. 
His  bountiful  care  what  tongue  can  recite  ? 
It  breathes  in  the  air ;  it  shines  in  the  light ; 
It  streams  from  the  hills ;  it  descends  to  the  plains, 
And  sweetly  distills  in  the  dews  and  the  rains." 

Truly  God's  works  of  providence  praise 
Him.  These  works  are  "his  most  holy,  wise 
and  powerful  preserving  and  governing  all  his 
creatures  and  all  their  actions."  His  provi- 
dence is  the  manifestation  of  His  goodness; 
not  only  of  that  which  fills  the  earth  with  food, 
but  of  the  more  wonderful  goodness  which 
gave  to  the  world  a  Savior.  He  is,  indeed, 
"wonderful  in  counsel  and  excellent  in  work- 
ing." This  providence  was  sung  by  David  in 
the  Psalms  oftener  than  any  other  theme.  JSTo 
subject  has  so  filled  the  thought  of  Christian 
poets,  or  is  so  fully  expressed  in  hymn-books. 
"  Let  everything  that  hath  breath  praise  the 
Lord." 

"Oh !  for  this  love,  let  rocks  and  hills 
Their  lasting  silence  break." 


Providence.  213 

Give  unto  the  Lord  the  glory  due  unto  His 
name. 

God's  providence,  including  the  work  of  re- 
demption, is  too  large  a  subject  for  a  single 
sermon.  Let  us,  therefore,  draw  lines  of  divi- 
sion, turning  our  thoughts  to  the  care  which 
He  exercises  over  His  people  in  their  ordinary 
affairs;  to  the  truth  expressed  by  Jeremiah 
when  he  said,  "It  is  not  in  man  that  walketh 
to  direct  his  steps." 

God's  providence  is  a  necessity.  We  may 
deify  humanity  and  boast  of  the  triumphs  of 
mind,  yet  there  is  need  of  power  greater  than 
anything  we  can  wield.  Not  only  do  we 
require  the  rain  and  sunshine;  the  seasons — 
cold  and  heat,  winter  and  summer ;  the  earth 
with  its  soil,  and  the  whole  creation  of  God; 
but  these  must  be  regulated  and  controlled  by 
an  infinitely  wise  and  loving  Being.  There  is 
no  such  thing  as  independence  in  man.  He  is 
dependent,  from  the  cradle  to  the  grave,  upon 
a  Providence  which  sustains  him.  He  lives, 
moves  and  has  his  being  in  God.  If  he  sows 
grain,  Providence  must  guard  and  promote  its 
growth.  He  can  not  make  the  rain  to  fall, 
nor  hinder  the  early  frost.  He  sows  and  reaps 
and  gathers  into  barns,  yet  Providence  feeds 
him. 

Imagine    yourself    in   a   world   of    chance. 


214  Providence. 

There  is  no  controlling  power.  It  was  made 
by  a  Divine  hand,  and — as  one  throws  a  stone, 
caring  not  where  it  goes — was  hurled  by  the 
Almighty  into  space.  It  has  its  light  and 
darkness,  its  cold  and  heat;  but  these  come 
not  at  fit  times  and  in  right  proportions,  but 
as  it  may  happen.  It  has  no  orbit,  but  goes 
as  a  comet.  Wo!  not  as  a  comet;  for  comets, 
though  their  years  be  counted  in  centuries, 
have  orbits,  and  are  the  subjects  of  law  and 
providence.  It  goes  without  orbit  or  law, 
uncontrolled  and  uncared  for.  It  had,  when 
created,  trees  and  flowers  as  our  world  has, 
and  'was  peopled  with  living  creatures.  A 
single  day  of  chance  destroyed  them  all.  An 
hour  of  the  Arctic  cold  or  furnace  heat,  possi- 
ble in  its  wandering  in  space,  made  it  a  desert. 
Man,  if  there  were  men  upon  it,  could  not  di- 
rect its  course  nor  regulate  its  temperature,  its 
storms  or  its  seasons.  There  is  no  such  world. 
The  Providence  which  controls  our  earth  con- 
trols all  suns  and  stars.  There  is  no  place  in 
the  universe  for  chance.  "  If  I  ascend  up  into 
heaven,  or  take  the  wings  of  the  morning,  and 
dwell  in  the  uttermost  parts  of  the  earth,  even 
there  shall  thy  hand  lead  me,  and  thy  right 
hand  shall  hold  me." 

There  is  no  place  where  God  is  not,  or  where 
His   providence   does   not   rule.     We  simply 


Providence.  215 

imagine  such  a  world,  that  our  minds  may 
grasp  the  thought  of  man's  dependence.  Think 
*of  a  sailor  alone  in  the  midst  of  the  ocean  upon 
a  single  plank.  Think  of  one  upon  a  piece  of 
earth,  a  meteorite,  such  as  has  come  to  our 
earth  from  other  planets ;  a  loose  star,  wander- 
ing in  space  here  and  there ;  and  in  them  see 
a  picture  of  man  helpless,  as  he  would  be, 
without  the  over-ruling  providence  of  God. 

Man's  weakness  makes  providence  a  neces- 
sity. But  suppose  he  were  powerful  enough  to 
control  the  world ;  to  bring  storms  and  calm  at 
his  will ;  to  regulate  cold  and  heat,  and  mois- 
ture ;  would  his  need  be  any  less  ?  God's  provi- 
dence is  the  exercise  not  of  power  alone,  but  of 
wisdom;  while  man's  need  arises  from  igno- 
rance, as  well  as  weakness. 

Let  us  try  to  regulate  the  rain,  imagining 
that  our  mandate  will  control  the  clouds.  We 
must  have  rain,  says  the  farmer ;  the  earth  is 
dry ;  my  corn  is  withered,  already  in  the  higher 
places  it  is  dead.  Give  us  rain.  We  must 
have  rain.  Nay,  says  his  neighbor,  my  wheat 
is  ripe ;  it  is  harvest.  We  must  have  no  rain. 
Let  us  have  rain,  says  the  housewife ;  the  cis- 
terns are  empty.  Way,  says  the  builder,  it 
would  hinder  our  work.  He  who  would  direct 
the  clouds  must  have  more  wisdom  than  falls 
to  the  lot  of  men,  or  he  will  give  when  he 


216  Providence. 

should  withhold,  and  withhold  when  he  ought 
to  give.  A  congregation  said  to  their  minister 
that,  as  Elijah  prayed  for  drought,  and  it  was 
dry;  and  then  for  rain,  and  the  rain  came; 
so  ought  ministers  with  faith  to  open  and 
close  the  flood-gates  of  heaven.  He  assured 
them  that  it  could  be  done  when  they  were 
unanimous  in  asking  it.  He  knew  that  they 
would  not  unite  in  asking;  and  he  was  right. 
There  was  always  some  one  whose  grass  had 
just  been  cut,  or  whose  wheat  was  standing  in 
the  field,  or  who  must  repair  his  house,  or 
whose  roof  leaked,  or  who  wanted  a  clear  day 
for  visiting  or  washing. 

What  is  true  of  rain,  is  equally  true  of  heat 
and  cold,  or  any  other  provision  of  God's  prov- 
idence. It  is  true  of  prosperity  and  adversity ; 
of  sickness  and  health;  of  life,  of  beauty,  of 
strength  and  influence.  The  power  to  control 
would  be  nothing  without  wisdom  to  decide 
between  conflicting  and  equally  important  in- 
terests. No  man  could  regulate  the  providence 
of  Grod  for  any  other  than  himself. 

Farther  than  this,  no  one  could  be  safely 
trusted  to  exercise  infinite  power  in  his  own 
affairs.  However  strong  he  may  be,  it  is  not 
in  him  to  direct  his  steps.  He  lacks  wisdom. 
He  does  not  know  what  is  best.  He  may  neg- 
lect the  greatest  blessing,  or  choose  the  greatest 


Providence.  217 

evil.  A  child  may  be  wise  in  its  own  conceit, 
and  yet  very  foolish  in  fact.  It  loves  dainties, 
and  would  live  upon  them.  The  parents'  wis- 
dom refuses  hurtful  things.  It  enjoys  the  fields 
and  the  sunshine,  and  the  birds  and  flowers, 
but  takes  no  pleasure  in  books  or  school.  The 
parents  know  the  evil  of  all  play  and  no  work. 
The  boy  grows  up  and  would  regulate  his  own 
affairs.  He  would  spend  money  and  live  as 
he  thinks  best.  No,  says  the  father,  your  wis- 
dom is  folly.  You  are  not  fit  to  be  your  own 
master.  You  must  study,  or  sit  in  an  office, 
or  handle  'tools  six  days  in  the  week.  Such 
confinement  is  bitter  medicine  to  the  boy,  and 
he  rebels  against  it. 

These  illustrations  teach  a  truth.  We  are 
as  children,  and  know  not  what  is  for  our  best 
good.  One  has  perhaps  a  life  of  toil,  and  cries 
out  again  and  again:  "Oh,  that  I  were  rich!" 
Had  he  power  to  direct  his  steps,  he  would 
walk  in  paths  of  plenty ;  but  God  sees  dangers 
which  he  does  not  see,  and  His  providence 
delivers  him.  Another  has  a  burden  of  pain. 
His  cry  is,  "  Oh,  that  I  had  health !  "  Another 
buries  a  child,  and  the  light  goes  out  of  her 
life.  Another  sees  her  child  live  to  dishonor 
both  itself  and  her,  and  cries  out:  "Would 
that  it  had  died  when  a  babe."  Each  would 
have  things  other  than  they  are.    Each  would, 


218  Providence. 

like  the  child  craving  dainties  or  shrinking 
from  labor,  direct  his  own  steps  and  prepare 
his  own  way.  As  the  father  must  often  cross 
the  child,  and  sometimes  punish  it ;  so  God,  in 
His  providence,  leads  us  by  ways  we  know  not 
or  do  not  approve.  Could  our  eyes  be  opened 
to  the  real  clangers  into  which  our  plans  would 
lead,  and  to  the  wisdom  and  mercy  of  the 
Providence  which  delivers  us,  all  murmur- 
ing would  cease.  Then,  indeed,  would  we 
rejoice  in  our  sorrows,  and  be  glad  accord- 
ing to  the  years  wherein  we  have  been 
afflicted. 

We  can  not  thus  see,  but  we  can .  believe ; 
and,  believing,  rest  in  His  promise  and  His 
providence.  Our  faith  naturally  turns  to  the 
Scripture,  and  appropriates  passages  which 
tell  of  God's  wisdom  and  love.  "He  doeth  all 
things  well."  "  Shall  not  the  Judge  of  all  the 
earth  do  right?"  "The  Lord  is  gracious  and 
merciful."  "  The  Lord  taketh  pleasure  in 
them  that  fear  him :  in  them  that  hope  in  his 
mercy."  "Happy  is  he  that  hath  the  God  of 
Jacob  for  his  help ;  whose  hope  is  in  the  Lord 
his  God."  It  is  not  in  us  to  direct  our  steps, 
but  we  may  rest  in  the  knowledge  that  God 
will  direct  them  far  better  than  we  could.  His 
ways  are  not  our  ways,  nor  his  thoughts  our 
thoughts.    For  as  the  heavens  are  higher  than 


Providence.  219 

the  earth,  so  are  his  ways  and  thoughts  higher 
than  ours. 

The  truth,  that  God  rules  and  that  His  provi- 
dence is  over  all,  should  beget  confidence  and 
contentment  in  Christian  hearts.  If  He  works 
all  things  according  to  the  counsel  of  His  will, 
and  if  we  are  His  children,  why  need  we  be 
troubled?  If  He  directs  our  steps,  may  we 
not  walk  boldly  and  in  hope  ?  If  there  is  no 
want  to  them  that  fear  Him,  why  need  we  go 
mourning  all  our  days? 

We  believe  some  truths  which  we  do  not 
realize.  The  doctrine  of  God's  providence  is 
such  a  truth.  We  know  that  the  hairs  of  our 
head  are  numbered,  and  that  not  even  a  spar- 
row can  fall  to  the  ground  without  our  loving 
Father's  knowledge;  and  yet  we  dream  bad 
dreams — waking  dreams  of  loss,  or  pain,  or 
reproach;  and  our  lives  are  a  burden  of  fear. 
This  ought  not  so  to  be.  True,  "we  know  not 
what  a  day  may  bring  forth;  "  but  on  the  other 
hand,  we  know  that  all  things  work  together 
for  good  to  God's  people. 

Our  Savior,  in  teaching  this  truth,  used  two 
illustrations.  "Behold  the  fowls  of  the  air: 
for  they  sow  not,  neither  do  they  reap,  nor 
gather  into  barns;  yet  your  heavenly  Father 
feedeth  them.  Are  ye  not  much  better  than 
they?"     "Consider  the  lilies  of  the  field,  how 


220  Providence. 

they  grow;  they  toil  not,  neither  do  they  spin: 
and  yet  I  say  unto  you,  That  even  Solomon 
in  all  his  glory  was  not  arrayed  like  one  of 
these.  Wherefore,  if  God  so  clothe  the  grass 
of  the  field,  which  to-day  is,  and  to-morrow  is 
cast  into  the  oven,  shall  he  not  much  more 
clothe  you."  Shall  God  care  for  the  sparrows 
and  the  lilies,  and  not  for  His  own  children  ? 
Away  with  our  unbelief,  with  doubt  and  corrod- 
ing care,  with  fears  about  food  and  clothing — 
fears  which  disturb  the  soul  and  hinder  com- 
munion with  God.  Unconverted  men  may  be 
troubled  by  shadows  across  the  path.  They 
may  be  distressed  by  fears,  and  direct  their 
steps  in  the  race  for  wealth,  and  fame,  and 
pleasure.  "After  all  these  things  do  the  Gen- 
tiles seek."  "  But  your  heavenly  Father  know- 
eth  that  ye  have  need  of  all  these  things." 
"Take  therefore  no  thought  for  the  morrow: 
for  the  morrow  shall  take  thought  for  the  things 
of  itself." 

If  we  would  be  wise,  let  us  heed  the  words 
of  the  wise  king — "Trust  in  the  Lord,  and  do 
good ;  so  shalt  thou  dwell  in  the  land,  and  verily 
thou  shalt  be  fed."  It  is  better  to  trust  than 
to  worry,  and  better  to  do  good  than  to  fear 
evil.  "In  all  thy  ways  acknowledge  him,  and 
he  shall  direct  thy  paths." 

The  model  Christian  man  is  faithful  in  the 


Providence.  221 

discharge  of  his  duties  to  man  as  well  as  to 
God.  He  is  diligent  in  business;  fervent  in 
spirit;  serving  the  Lord.  He  prays,  "Give  us 
this  day  our  daily  bread ;  "  and  without  distrust 
labors  to  obtain  it.  In  the  midst  of  plenty,  he 
still  trusts;  for  he  knows  that  riches  may  take 
wings  and  fly  away,  but  that  God's  Word  abid- 
eth  forever.  If  the  worst  comes  ;  if  the  labor 
of  the  olive  fails  and  the  vine  casts  her  fruit; 
if  the  stall  be  empty  and  the  fold  deserted ;  he 
still  trusts.  For  God's  providence  is  as  sure 
in  the  time  of  sorrow  as  in  joy. 

The  trouble  with  many  of  us  is,  as  has  been 
said,  that  we  fail  to  realize  what  we  know  to 
be  true.  Our  daily  bread  is  given,  but  we  fear 
for  to-morrow's  supply,  or  for  the  year  to  come ; 
or  there  is  a  terror  of  want  in  old  age.  This 
fear  is  not  confined  to  the  poor.  It  is  a  skele- 
ton in  many  homes.  The  man  of  thousands 
dreads  it  no  less  than  he  who  has  only  his  daily 
wages.  It  makes  some  men  misers,  and  other 
men  slaves.  It  is  a  ghost  that  will  not  down 
at  any  earthly  command.  Many  a  man,  whose 
income  would  keep  him  in  plenty,  sees  it  in 
his  dreams.  You  have  seen  it.  Perhaps  you 
know  the  charm,  the  talisman,  which  will  ban- 
ish it.  There  is  but  one  deliverance.  "Trust 
in  the  Lord,  and  -do  good ;  so  shalt  thou  dwell 
in  the  land,  and  verily  thou  shalt  be  fed." 


222  Providence. 

"Your  heavenly  Father  knoweth  that  you 
have  need  of  these  things."  "In  all  thy  ways 
acknowledge  him,  and  he  shall  direct  thy 
paths." 


XIX. 

ANGELS. 


"They  came,  saying  that  they  had  also  seen  a  vision  of  angels,  which 
said  that  he  ivas  alive." — Luke  xxiv.  23. 

ASK  your  attention,  not  to  the  message 
contained  in  this  text,  but  to  the  messen- 
ger— angel  means  messenger. 

The  women  who  sought  Jesus  early  at  the 
sepulchre,  and  found  Him  not,  received  a  mes- 
sage from  Him.  They  saw  a  vision  of  angels, 
which  declared  His  resurrection.  So,  before 
Christ's  birth,  His  coming  was  foretold  to  Mary 
by  an  angel.  So,  also,  other  saints  received 
messages  from  heaven.  From  such  visitations 
we  may  learn  much  in  regard  to  the  nature 
and  work  of  angels. 

And  first  we  learn  that  there  are  angels,  and 
that  they  are  real  and  living.  Flesh  and 
blood  are  not  the  only  realities,  nor  are  people 
of  flesh  and  blood  the  only  real  people.  The 
population  of  the  world,  as  given  in  censuses, 
counts  only  these,  but  above  and  around,  un- 
seen  and   uncounted,   are   beings    of  another 

(223) 


224  Angels. 

order,  with  a  different  nature  and   different 
duties. 

As  to  their  nature,  they  are  created  beings. 
God,  Who  made  the  earth  and  man,  made 
them.  They  are,  therefore,  not  to  be  wor- 
shiped. There  is  one  Creator,  one  G^d,  by 
whom  are  all  things,  and  Who  alone  is  to  be 
praised.  "Let  no  man  beguile  you,"  said 
Paul  to  the  Colossians,  "into  the  worshiping 
of  angels."  When  John  fell  down  to  worship 
before  the  feet  of  an  angel,  he  said,  "  See  thou 
do  it  not." 

They  are  of  various  grades  and  ranks. 
There  is  the  archangel,  or  chief  among  them, 
and  there  are  angels  that  excel  in  strength. 

As  to  their  office  and  duties,  they  are,  as  we 
have  already  said,  messengers.  To  Abraham,  to 
Daniel,  to  the  women,  to  John  in  Patmos,  and 
to  many  others,  God  sent  them  bearing  mes- 
sages of  facts,  promises  or  warnings.  "An  an- 
gel spake  unto  me  by  the  word  of  the  Lord" 
was  the  testimony  of  the  old  prophet  in  Bethel. 
"He  sent  and  signified  it  by  his  angel  to  his 
servant  John"  is  the  introduction  to  the  Rev- 
elation. It  is  recorded  that  "the  angel  talked 
with  Zechariah,"  and  "what  the  angel  said,  he 
wrote."  What  is  true  of  these  books,  is  true  of 
others  and  of  the  entire  Old  Testament,  which 
is  described  as  "the  word  spoken  by  angels." 


Angels.  225 

They  are  not  only  messengers  of  God,  but 
ministers  to  man.  In  the  Epistle  to  the  He- 
brews they  are  declared  to  be  "ministering 
spirits  sent  forth  to  minister  to  them  that  shall 
be  heirs  of  salvation."  The  apostle  in  these 
words  simply  repeated  what  to  the  Hebrews 
was  a  familiar  truth,  namely,  that  angels  are 
charged  with  the  care  of  God's  people,  and 
give  them  care  and  comfort.  This  doctrine 
was  a  part  of  their  theology.  David  had  fully 
declared  it,  and  his  words  were  as  familiar  and 
precious  to  the  Hebrews  as  they  are  to  us. 
"He  shall  give  his  angels  charge  over  thee  to 
keep  thee  in  all  thy  ways ;  they  shall  bear  thee 
up  in  their  hands  lest  thou  dash  thy  foot 
against  a  stone."  "The  ano-el  of  the  Lord  en- 
campeth  round  about  them  that  fear  him,  and 
delivereth  them." 

How  their  power  is  exercised,  or  how  often 
we  are  kept  from  accidents,  or  from  sin,  by 
their  intervention,  we  do  not  know.  How  near 
they  may  be  we  can  not  tell,  nor  how  many 
there  are,  nor  how  they  move  through  space, 
nor  how  they  know  our  thoughts  or  our  dan- 
gers. 

The  Scriptures  teach  that  they  are  numer- 
ous. When  the  angel  announced  the  birth  of 
Christ,  "  immediately  there  were  with  him  a 
multitude  of  the  heavenly  host "  Christ  spoke 
15 


226  Angels. 

of  "more  than  twelve  legions,"  and  the  Apostle 
Paul  of  an  "innumerable  company  of  angels." 
John  said  practically  the  same  thing  when 
he  declared  in. his  vision  that  "the  number  of 
them  was  ten  thousand  times  ten  thousand  and 
thousands  of  thousands." 

As  more  people  have  been  buried  in  the 
earth  than  are  on  the  earth,  so  more  may 
move  unseen  than  are  seen.  Men  simply  guess 
when  they  fix  the  earth's  }3opulation  at  thirteen 
hundred  million,  and  it  is  worse  than  useless 
to  figure  on  the  angelic  host.  They  are 
enough  for  God's  purpose,  and  man's  need. 
Could  our  eyes  be  opened,  their  number  and 
power  would  astonish  us,  as  the  servant  of 
Elisha  was  astonished  when,  in  answer  to  the 
prophet's  prayer,  the  Lord  opened  his  eyes 
and  he  saw  that  "the  mountain  was  full  of 
horses  and  chariots  of  fire  round  about  Elisha." 
We  should  have  less  fear  for  ourselves,  and 
for  our  children,  and  for  the  Church.  But 
these  are  a  part  of  the  invisible  things  which 
we  must  see  by  faith. 

For  our  comfort,  however,  we  turn  to  the 
Scripture  record,  and  read  how  they  have,  in 
time  past,  ministered  to  good  people.  Daniel 
answered  the  king  and  said:  "My  God 
hath  sent  his  angel,  and  hath  shut  the  lions' 
mouths  that  they  have  not  hurt  me."     When 


Angels.  227 

Peter  was  come  to  himself,  after  his  wonderful 
escape  from  prison,  he  said,  "Now  I  know  of 
a  surety  that  the  Lord  hath  sent  his  angel  and 
hath  delivered  me  out  of  the  hand  of  Herod." 

These  were  real  deliverances.  In  each  case 
the  angel  had  power  sufficient  for  the  necessity. 
How  different  are  they  from  the  pretended 
calling  of  spirits  in  our  day.  Christian  people 
can  have  little  sympathy  with  the  rappings 
and  slate- writings,  the  table-tippings  and  throw- 
ing about  of  musical  instruments,  of  which 
spirits  are  falsely  accused.  Spirits  from  the 
better  world,  whether  angel  or  redeemed, 
would  not  be  guilty  of  such  folly.  But  we  can 
consistently  believe  in  the  ministry  of  angels, 
and,  though  in  our  experience  there  may  have 
been  no  such  great  deliverances  as  those  re- 
corded, our  confidence  may  be  a  support  very 
secure  in  the  ordinary  duties  and  dangers  of 
life. 

After  our  Savior's  fast,  angels  came  and 
ministered  unto  Him.  So,  oftentime,  their 
ministry  is  a  healing  after  trial,  a  help  to  re- 
covery from  temptation,  and,  perhaps,  from 
sin.  Much  of  their  help  is  spiritual.  They 
interest  themselves  in  our  conversion  and  sanc- 
tification.  There  is  joy,  we  are  told,  in  heaven 
over  one  sinner  that  repenteth.  There  is  joy, 
also,  over  saints  who  grow  in  grace.     Herein 


228  Angels. 

is  an  answer  to  a  question  which  naturally 
arises,  in  view  of  the  suffering  of  which  we  see 
so  much.  The  highest  care  and  help  are  spir- 
itual. It  is  not  God's  will  to  deliver  us  at 
once  from  all  ill  and  pain,  but  by  His  mes- 
sengers a  better  deliverance  is  brought. 

A  very  beautiful  passage  bearing  on  the  sub- 
ject is  the  utterance  of  Christ  in  regard  to  chil- 
dren: "I  say  unto  you  that  in  heaven  there 
angels  do  always  behold  the  face  of  my  Father 
which  is  in  heaven."  Children  are  Gods  care, 
and  their  guardian  angels  have  special  favors 
and  powers.  They  do  not  keep  them  entirely 
from  sin  or  sorrow,  but  their  influence  is  for 
their  good. 

The  idea  that  each  person  has  one  guardian 
angel,  which  watches  and  cares  for  him  from 
childhood  through  youth  to  mature  age,  is 
poetical  rather  than  Scriptural.  Yet  no  one 
can  say  surely  that  it  is  not  true.  It  grows 
very  naturally  out  of  such  passages  as  we  have 
quoted.  It  makes  little  difference,  however, 
whether  the  ministry  be  of  one,  or  of  many, 
who  succeed  each  other;  the  truth  remains 
that  they  are  ministering  spirits,  sent  of  God 
to  minister  to  His  people. 

Their  ministry  does  not  end  with  this  life. 
The  Bible  represents  them  as  caring  for  the 
dead ;  as  taking  the  spirit,  when  it  leaves  its 


Angels.  229 

clay,  to  its  future  blissful  home.  "It  came  to 
pass  that  the  beggar  died,  and  was  carried  by 
angels  to  Abraham's  bosom."  Let  the  thought 
comfort  us  that,  when  believers  die,  whether 
young  or  old,  whether  rich  as  Dives  or  poor  as 
Lazarus,  the  angels  are  ready  to  take  the  spirit 
to  its  reward. 

They  are  there  also  to  care  for  the  body, 
whether  it  be  buried  in  the  earth  or  sea,  or 
not  buried  at  all,  but  scattered  by  winds,  they 
know  its  place  and  guard  it. 

The  Apostle  Jude  represents  the  archangel 
Michael  as  contending  with  the  devil  for  the  body 
of  Moses,  which  he  would  have  stolen  from  its 
resting-place  on  Mount  Nebo ;  while  the  Savior, 
speaking  of  the  resurrection,  represents  angels 
as  gathering  the  dead — that  is,  their  bodies— 
from  their  graves. 

The  reference  to  Michael,  and  to  his  contest 
with  the  devil,  turns  our  thoughts  to  a  less 
pleasant  side  of  the  subject,  There  are  not 
only  angels  who  do  God's  will  and  minister  to 
His  saints,  but  others  who  are  in  rebellion, 
and  do  only  evil.  These  are  described  as 
fallen,  as  "the  angels  which  kept  not  their  first 
estate." 

Chief  among  them  is  Satan,  who,  on  account 
of  sin,  was  banished  from  heaven,  as  our  first 
parents  were  banished  from  Eden.     He  was 


230  Angels. 

an  angel  of  high  rank,  and  his  name,  Lucifer 
— associated  in  our  minds  with  brimstone  and 
lire — was  a  name  of  honor.  "  How  art  thou 
fallen  from,  heaven,  Lucifer,  son  of  the  morn- 
ing!" 

I  have  read  recently  a  newspaper  discus- 
sion, in  which  a  so-called  liberal  paper  ex- 
presses surprise  that  "ministers  of  the  Gospel 
and  Christian  people  should  believe  the  de- 
cayed fiction  of  a  personal  devil."  We  cer- 
tainly do  believe  it,  though  it  is  far  from  a 
"decayed  fiction."  Satan's  existence  and  per- 
sonality are  inseparable.  We  can  no  more 
think  of  an  impersonal  devil  than  of  an  imper- 
sonal man.  The  Scriptures  represent  him  as 
talking,  planning,  seeking,  coming,  going,  and 
tempting.  Things  which  could  not  be  predi- 
cated of  a  mere  figure  of  speech. 

A  great  deal  of  nonsense  has  been  written 
about  Satan.  He  is  represented  with  cloven 
feet  and  horns  and  a  dart-like  tail.  These  rep- 
resentations have  no  foundation  in  Scripture  or 
good  sense.  We  do  not  know  what  he  looks 
like,  though  we  do  know  that  he  is  not  always 
hideous.  He  has  appeared  as  an  angel  of  light. 
He  no  doubt  appeared  in  pleasant  form  to 
Christ  in  His  temptation.  Moreover,  he  was 
to  Him  a  personal  devil;  so  he  was  to  Eve. 
To  understand  anything  less,  is  to  strain  the 


Angels.  231 

language  in  which  these  appearances  are  de- 
scribed. 

His  names  also  indicate  personality.  He  is 
the  Adversary,  the  Devil,  the  Wicked  One, 
the  Tempter,  the  Old  Serpent,  the  Prince  of 
this  world,  the  Prince  of  Devils,  etc.  Some  of 
these  indicate  his  character,  purposes  and 
work.  He  is  evil,  and  tempts  to  evil.  His 
delight  is  to  lead  men  astray,  and  so  bring 
them  into  condemnation.  Others  represent 
him  as  first  among  many  of  his  kind — a  ruler 
of  other  devils  or  demons.  These  in  the 
Scriptures  are  called  "  legion,,  for  they  are 
many." 

To  what  extent  these  have  power  to  pass 
from  place  to  place,  or  to  possess  particular 
people,  we  can  not  say.  In  Christ's  day,  they 
were  allowed  to  enter  and  afflict  men  and 
women,  and  even  children.  Christ,  who  came 
to  destroy  the  works  of  the  devil,  cast  them 
out  by  a  word,  and  has  still  power  over 
them. 

Whether  they  now  possess  people  exactly  as 
in  olden  times  or  not,  they  can  work  mischief, 
and  they  do  work  it.  Satan  goeth  about  as  a 
roaring  lion.  He  blinds  men  to  the  truth. 
He  desires  them,  that  he  may  sift  them  as 
wheat.  He  uses  the  world  and  the  flesh  as 
snares  for  them.     Men  are  tempted  of  him 


232  Angels, 

when  they  are  "  drawn  away  of  their  own  lust 
and  enticed." 

Though  we  know  nothing  of  Satan's  appear- 
ance, we  do  know  something  of  his  methods. 
The  temptations  of  Christ  reveal  his  plan  of 
attack,  while  the  Scriptures  throughout  warn 
us  and  show  the  true  plan  of  resistance. 

It  is  said  of  General  Yon  Moltke  that,  hav- 
ing studied  French  military  tactics  for  years, 
he  knew  in  advance,  and  arranged  to  meet 
every  movement  of  the  French  armies  in  the 
Franco-Prussian  war.  His  knowledge  of  the 
enemy's  tactics  gave  him  victory.  We  have 
in  God's  Word  not  only  the  enemy's  plan,  but 
God's  plan  of  resistance.  Surely  in  vain  is 
the  net  spread  in  the  sight  of  any  bird.  Surely 
in  vain  will  Satan  desire  us,  if  we  study  God's 
Word,  and  use  it  as  Christ  did — in  our  de- 
fense. 

To  do  this  we  must  have  that  spiritual  il- 
lumination which  comes  only  through  faith. 
Safety  from  a  personal  devil  is  in  a  personal 
Christ.  Through  Satan  came  death,  as  the  re- 
sult of  sin.  In  Christ  is  life.  He  has  taken 
the  sting  from  death.  Moreover,  He  is  a 
watchful  intercessor.  As  He  prayed  for  His 
tempted  apostle  that  his  faith  might  not  fail, 
so  He  "ever  liveth  to  make  intercession  for 
us." 


Angels.  233 

His  mission  to  earth,  His  incarnation,  life, 
death  and  resurrection,  are  a  mystery  to  angels. 
We  read  that  the  angels  desire  to  look  into 
them.  We  unite  in  their  desire,  and  by  faith 
we  hojoe  one  day  to  realize  it,  and  to  unite  with 
them  in  the  praise  of  the  Lamb. 


XX. 

WORK 


"  We  are  laborers  together  with,  God." — 1  Corinthians  iii.  9. 

TX70RK  is  the  order  of  Nature.  "  In  the 
sweat  of  thy  face  shalt  thou  eat  bread,1' 
was  the  word  of  Jehovah  to  the  first  pair  of 
our  race.  "If  any  would  not  work,  neither 
should  he  eat,"  is  the  New  Testament  echo  of 
the  same  truth.  Study  "to  do  your  own  busi- 
ness and  to  work  with  your  own  hands,  as  we 
commanded  you,"  was  the  exhortation  of  Paul 
to  the  Corinthians. 

Work  is  not  a  result  of  the  Fall,  as  some 
poetical  thinkers  have  imagined.  He  takes  a 
low  view  of  Paradise,  and  of  the  blissful  estate 
of  our  first  parents,  who  thinks  of  a  garden  in 
which  they  could  walk,  and  sit,  and  dream 
away  an  idle  existence.  "And  the  Lord  God 
took  the  man  and  put  him  into  the  Garden  of 
Eden  to  dress  it,  and  to  keep  it."  Woman  was 
made  as  a  helpmeet  for  him.  Together  they 
were  to  care  for  the  Paradise  which  God  gave 
them  for  a  home. 

(234) 


Work.  235 

Their  labor  was  not  a  burden,  but  a  joy. 
The  earth  brought  forth  abundantly  of  every 
good  thing;  there  were  no  thorns  in  their  Gar- 
den, nor  in  their  toil.  They  worked  and  were 
not  weary.  Weariness  and  the  sweat  of  the 
face  came,  with  the  thorns  and  brambles,  after 
the  Fall.  The  curse  was  not  that  they  should 
work,  but  that  work  should  be  a  burden.  It 
has  been,  and  is,  and  will  be  a  burden  upon 
their  children  to  the  last  generation;  or,  at 
least,  until  that  time  prophesied  by  Isaiah, 
when,  the  curse  being  removed,  "instead  of 
the  thorn  shall  come  up  the  fir-tree,  and  instead 
of  the  brier  shall  come  up  the  myrtle-tree." 

Even  with  the  curse,  however,  work  is  not 
an  unmitigated  evil.  It  serves  a  wise  purpose. 
There  is  that  in  the  nature  of  man  which  de- 
mands occupation.  There  are  powers  which 
insist  on  exercise.  The  arm  feels  its  strength, 
and  would  use  it.  The  mind  finds  no  real  joy 
in  sluggish  rest.  Just  as  the  tender  shoot  from 
the  acorn  pushes  aside  the  clods,  and  strikes 
upward  for  life  and  light;  just  as  the  sparrow 
busies  itself  with  its  nest  and  the  bee  with  its 
honey — so  man  is  impelled  to  labor.  That 
there  are  drones  in  the  hive,  and  birds  which 
will  not  build,  and  worthless  idlers  among  men, 
does  not  disturb  the  general  rule — that  work 
is  the  order  of  Nature  and  necessary  to  happi- 


236  Work. 

ness.  There  are  certain  enjoyments  impossible 
without  it.  Appetite,  good  digestion  and  vig- 
orous health  depend  on  it.  It  is  necessary 
also  to  development  or  education.  The  desire 
to  be  something  among  men,  or  to  have  what 
men  esteem  good,  demands  effort.  There  is 
no  improvement  without  it. 

All  kinds  of  work,  moreover,  do  not  give 
the  same  measure  of  profit  or  of  education. 
While  one  man's  work  educates  him  in  one 
direction,  another's  u  in  the  very  opposite.  A 
book-keeper,  working  year  after  year  over 
balances,  troubled  at  times  over  trifling  dis- 
crepancies, becomes  exact  not  only  in  figures, 
but  in  life.  A  lawyer  becomes  logical,  not  only 
in  his  treatment  of  cases,  but  in  his  life.  One 
whose  work  involves  him  with  that  which  is 
low  and  vicious,  becomes  himself  low;  while 
he  who  works  with  the  pure  and  good,  feels 
the  influence  of  his  surroundings. 

This  fact,  perhaps,  may  help  us  to  under- 
stand God's  design  in  appointing  to  His  chosen 
each  a  measure  of  spiritual  work.  "We  are 
laborers  together  with  God."  He  hath  chosen 
us  and  ordained  us  that  we  should  go  and  bring 
forth  fruit,  not  because  our  labor  is  necessary 
to  Him,  but  that  it  is  necessary  to  us.  We 
require  education  in  spiritual  things.  The 
spiritual  nature  must  be  developed,  and  this 


Work.  237 

development  must  come  by  God's  grace  through 
effort.  The  mind  must  be  taken  from  earthly 
things  and  interested  in  heavenly  things.  One 
can  but  be  interested  in  that  to  which  he 
has  given  money  or  effort,  for  the  giving  or 
effort  identifies  him  with  it.  The  Christian 
who  devotes  time  or  money  to  his  Master's 
cause,  thereby  stimulating  his  interest,  edu- 
cates himself,  in  the  highest  sense.  Hence,  it 
is  not  surprising  that  work  should  be  urged  as 
a  duty  in  the  Word  of  God.  The  example  of 
Christ,  Whose  life  was  one  of  continual  effort, 
is  commended  to  us.  He  said:  "I  must  work 
the  works  of  Him  that  sent  me,  while  it  is  day." 
"My  Father  worketh  hitherto,  and  I  work." 
He  also  commanded  His  disciples  and  His 
people  in  all  ages  to  spare  no  effort,  but  to 
preach  His  Gospel  to  every  creature. 

The  Church  established  by  His  disciples  was 
a  working  organization.  He  so  designed  it. 
Appointing  various  officers,  He  gave  to  each 
his  office  and  work.  There  are,  or  should 
be,  no  sinecures  in  the  church;  no  positions, 
which  pay  wages  either  in  money  or  honor,  for 
which  there  is  not  a  corresponding  service. 
The  offices  of  the  church  and  simple  member- 
ship are  honorable.  They  are  means  of  bless- 
ing; but  as  is  true  everywhere,  blessing  and 
duty  are  associated,  and  can  not  be  separated. 


238  Work. 

Notice  the  way  in  which  this  fact  is  set  forth 
in  Scripture.  The  apostle,  in  writing  to  Tim- 
othy, says:  "If  a  man  desire  the  office  of  a 
bishop,  he  desire th  a  good  work."  We  have 
in  our  churches  bishops,  or  elders,  who  labor 
in  word  and  doctrine;  and  others  who  rule. 
We  speak  of  them  as  ministers  and  elders. 
The  office  is  one  of  honor,  and  requires  quali- 
fications which  are  set  forth  by  the  apostle. 
Yet  the  first  thought  in  his  mind,  as  he  speaks 
of  it,  is  its  work. 

Writing  in  a  subsequent  Epistle,  he  speaks 
of  the  work  of  an  evangelist.  There  is  no 
reference  to  the  honor,  or  dignity,  or  pay;  but 
emphasis  is  laid  on  the  work. 

In  the  ordinary  affairs  of  life,  work  brings 
success.  Idleness  insures  failure.  The  most 
useful  men  in  business  and  society  are  not  the 
richest  nor  the  wisest,  but  those  who  best  ap- 
preciate and  meet  their  liabilities.  The  most 
useful  men  in  the  ministry  and  eldership  are 
not  those  best  educated  or  freest  in  speech  and 
prayer,  but  those  most  alive  to  the  duties  of 
their  position,  and  most  anxious  to  glorify  God. 

It  is  sometimes  said  that  men  who,  at  college, 
take  the  highest  honors,  are  apt  to  fail  in  life. 
This  is  not  necessarily  true,  but  it  does  often 
so  happen.  The  reason  is,  that  high  attain- 
ments  beget   pride,  which   leads   to  idleness. 


Work.  239 

He  who  trusts  in  ability  or  tact  or  knowledge, 
rather  than  in  work,  runs  great  risk  of  failure. 
What  is  true  of  the  ministry  or  eldership,  is 
true  of  the  other  officers,  and  of  all  in  the 
church.  The  first  deacons  were  appointed  to 
"serve."  That  is  the  word.  There  was  a 
special  work  to  which  the  apostles  could  not 
attend.  "It  is  not  meet  that  we  should  leave 
the  word  of  God  to  serve  tables."  They,  there- 
fore, chose  out  seven  men  of  good  report. 
These  attended  to  the  temporal  affairs  of  the 
Church.  They  had  sufficient  to  occupy  them. 
So  the  deacons  in  any  church  should  find 
enough  work  to  balance  all  the  honor  their 
office  conveys. 

This  honor  is  no  trifle.  Indeed,  it  is  no 
trifle  to  serve  even  in  the  rank  and  file  of  the 
Lord's  host.  The  work  is  one  to  which  our 
Savior  gave  His  life,  which  filled  His  infinite 
heart,  and  will  fill  our  lives  and  hearts  if  we 
faithfully  perform  it.  It  is  one  in  which  we 
are  brought  into  the  closest  contact  with  Him. 
We  seek  the  same  things  He  sought.  Hence 
it  is  that  he  who  "is  a  doer  of  the  work,  this 
man  shall  be  blessed  in  his  deed." 

Of  the  great  need  of  Christian  work,  it  is 
hardly  necessary  to  speak.  Souls  are  perish- 
ing for  lack  of  knowledge.  The  harvest  is 
white,  and  can  not  be  gathered  without  labor. 


240  Work. 

It  can  not  be  neglected  without  loss.  Say  ye 
not,  there  are  yet  five  months  until  winter,  and 
that  winter  is  the  harvest-time  of  the  Church. 
It  is  true  that  most  of  our  churches  are  warm 
in  winter  and  cold  in  summer;  that  our  revi- 
vals come  generally  after  the  holidays ;  but  there 
is  no  law  for  it,  save  the  law  of  work.  We  are 
accustomed  to  expect  and  work  for  a  revival 
just  after  the  Week  of  Prayer.  We  expect 
then  to  gather  a  harvest.  That  we  sometimes 
fail,  is  because  we  failed  in  the  sowing.  The 
husbandman's  labor  is  not  all  in  the  reaping; 
he  must  prepare  the  soil  and  scatter  the  seed. 
There  are  lands  where  no  winter  comes,  but 
where  the  husbandman  may  sow  at  any  season. 
So  it  should  be  in  the  church.  Every  day 
there  should  be  both  sowing  and  reaping.  Does 
this  impose  too  heavy  a  burden ?  No  Chris- 
tian, viewing  what  Christ  has  clone  for  him, 
and  the  importance  of  what  Christ  asks  of  him, 
will  say  so.  Particularly  will  he  not  murmur, 
if  his  eyes  are  open  to  the  good  he  may  accom- 
plish. "He  that  converteth  a  sinner  from  the 
error  of  his  way,  shall  save  a  soul  from  death." 
For  encouragement  in  work,  we  have  the 
assurance  of  God's  help ;  or,  rather,  the  knowl- 
edge that  the  work  is  His,  and  that  we  are 
laborers  together  with  Him.  We  have  the 
assurance  which  strengthened  Zerubbabel  in 


Work.  241 

his  hour  of  weakness:  "Be  strong,  saith  the 
Lord,  and  work ;  for  I  am  with  you,  saith  the 
Lord  of  hosts."  Our  arms  are  weak;  our  judg- 
ment is  fallible.  The  work  is  beyond  our 
strength ;  but  with  God  all  things  are  possible. 
He  who  labors  together  with  God,  can  not  fail. 

The  question,  however,  is  raised:  Do  we  not 
fail  in  many  of  our  Christian  undertakings? 
Have  we  not  labored  for  the  salvation  of  souls, 
and  for  the  better  observance  of  the  Sabbath, 
and  for  the  overthrow  of  immorality?  and  have 
not  our  labors  come  to  naught?  It  may  be  so. 
The  blessing  may,  in  God's  wisdom,  be  delayed ; 
or  there  may  be  no  blessing.  We  read  of  some 
who  "ask,  and  receive  not;  because  they  ask 
amiss."  We  may  work  and  accomplish  noth- 
ing, because  we  work  amiss. 

In  public  work  for  better  Sabbath  observ- 
ance, or  for  the  overthrow  of  vice  in  any  form, 
I  am  satisfied  that  this  is  true.  We  depend 
too  much  on  talk — on  ringing  speeches  and 
fine  sermons.  Not  long  since,  it  was  deemed 
necessary  to  do  something  about  the  disregard 
of  our  Sabbath  laws.  A  meeting  was  called; 
the  house  was  crowded ;  the  speeches  were  fine ; 
the  enthusiasm  was  intense;  the  resolutions 
were  scriptural  and  bold.  We  congratulated 
each  other.  We  said,  "This  will  have  an  effect." 
Now  as  to  the  result.  There  was  none.  The 
16 


242  Work. 

ripple  did  not  extend  beyond  the  building ;  and 
why?  For  the  same  reason  that  a  blank  car- 
tridge does  no  execution.  The  enthusiasm 
spent  itself  and  did  not  lead  to  real  work. 
Political  parties  understand  the  value  of  meet- 
ings and  speeches;  but  they  do  not  depend  en- 
tirely on  them,  nor  let  them  take  the  place  of 
the  hand  to  hand  work  which  tells.  Christian 
people  should  know  that  personal  work  is 
necessary  in  reaching  either  individuals  or 
masses. 

In  the  greatest  of  all  work — the  persuading 
of  souls — it  is  necessary  to  feel  the  pressing 
importance  of  immediate  salvation.  This  we 
are  prone  to  overlook.  We  teach  and  talk  of 
all  manner  of  things,  to  the  neglect  of  the  one 
great  message.  Some  years  ago  a  mill-dam, 
in  an  Eastern  State,  which  held  up  acres  of 
water,  began  to  give  way.  The  people  in  the 
valley  were  about  their  duties,  and  knew  not 
their  peril.  A  man,  on  a  swift  horse,  dashed 
down,  warning  every  house.  Imagine  the 
eagerness  of  that  man;  imagine  his  zeal; 
imagine  his  message  as  he  stops  for  an  instant. 
Does  he  speak  of  the  weather,  or  the  crops,  or 
business,  or  pleasure?  Does  he  comment  on 
the  geography  of  the  valley?  Does  he  note 
the  great  reservoir  above,  and  say:  "It  may 
give  way?"     No!     His  cry  is,   "Escape  for 


Work.  243 

your  life!"  and  such  should  be  the  word  of 
Christians  who  see  the  danger  of  souls. 

Such  is  the  cry  with  which  I  would  reach 
any  who  have  not  found  safety  in  Christ. 
Escape  for  your  lives.  A  worse  danger  than 
the  rush  of  mighty  waters  is  upon  you.  Flee 
from  the  wrath  to  come.  There  is  no  hope 
but  in  Christ. 


XXI. 

WORK  AND  REWARD. 


"If  any  man's  work  abide  which  he  hath  built  thereupon,  he  shall  re- 
ceive a  reward." — 1  Cor.  iii.  14. 

uT^HE  laborer  is  worthy  of  his  hire."  This 
-*-  is  the  Scripture  statement  of  a  univers- 
al law.  That  the  laborer  will  sooner  or  later 
receive  the  reward  of  his  labor  is,  in  substance, 
the  promise  of  the  text. 

The  promise  is  primarily  to  ministers.  If 
they  preach  sound  doctrine,  beginning  with 
the  foundation  doctrine  of  Christ  and  Him 
crucified,  their  work  shall  abide,  and  they  shall 
receive  a  reward,  possibly  in  this  life,  but  if 
not,  then  certainly  in  the  next.  We  may  ap- 
ply it,  however,  to  all  who  seek  the  salvation 
of  men,  and  so  labor  together  with  and  for 
God.  If  they  are  faithful  in  following  the  di- 
rections given  for  their  labor,  their  work  will 
abide  and  they  will  receive  payment. 

There  is  nothing  selfish  in  the  Gospel,  nor 
does  it  appeal  to  selfish  motives  in  thus  placing 
before  us  the  idea  of  reward.     It  is  not  con- 
(244) 


Work  and  Reward.  245 

trary  to  our  vow  of  consecration,  nor  inconsist- 
ent with  a  controlling  desire  for  God's  glory, 
that  we  expect  and  take  pleasure  in  the  hope 
of  personal  blessings,  to  be  bestowed  as  pay- 
ment for  our  labor.  God  places  this  hope  be- 
fore His  people  as  an  incentive  to  faithful 
effort.  Moses  chose  to  suffer  affliction  with  the 
people  of  God,  because  "he  had  respect  unto  the 
recompense  of  reward."  Christ,  "for  the  joy 
that  was  set  before  him,"  endured  the  cross. 
Christians  have  been  strengthened  in  their 
race  by  hope  of  the  crown  to  be  obtained. 
Man's  chief  end  is,  indeed,-  to  glorify  God,  but 
with  this  is  very  closely  associated  "to  enjoy 
him  forever." 

In  the  verses  which  precede  the  text,  and 
in  the  text  itself,  God's  workmen  are  repre- 
sented first  as  husbandmen,  planting  seed, 
and  afterward  as  builders.  They  are  build- 
ing a  church  upon  a .  foundation  which  God 
Himself  has  laid.  The  corner-stone  of  this 
foundation  is  the  Lord  Jesus.  Upon  Him  "all 
the  building,  fitly  framed  together,  groweth  in- 
to an  holy  temple  of  the  Lord;"  in  Whom, 
also,  Christians  "are  builded  together  for  an 
habitation  of  God  through  the  Spirit."  The 
illustration  was  a  favorite  with  the  Apostle 
Paul.  Let  us  study  it  as  he  develops  it  here 
and  in  other  Epistles. 


246  Work  and  Beward. 

First,  our  building  must  have  a  foundation. 
This  we  find  ready  laid  for  us.  We  come  to 
it  as  the  bricklayers  or  carpenters  come  to  a 
foundation  upon  which  the  stone-masons  have 
put  their  last  touches. 

The  foundation  of  this  foundation  is  the  Lord 
Jesus  Christ.  He  is  underneath  the  apostles 
and  prophets.  He  is  the  sure  corner-stone. 
Other  foundation  can  no  man  lav  than  that  is 
laid.  It  is  according  to  divine  specifications, 
and  these  are  in  harmony  with  the  specifica- 
tions according  to  which  we  are  to  do  our  work. 
We  have  nothing  to  do  with  it  except  to  build 
upon  it.  We  can  not  change  it  to  suit  our 
ideas  of  a  proper  religion.  We  can  not  modify 
it  to  suit  our  theories  or  desires. 

A  scientific  man  must  take  the  facts  of  sci- 
ence as  his  foundation.  He  may  classify  these 
facts,  and  on  them  build  general  laws,  but  he 
can  not  change  them.  So  in  religion.  The 
facts  are  established  and  are  unchangeable. 
The  central  fact  is,  that  "  God  so  loved  the 
world  that  he  gave  his  only  begotten  son  that 
whosoever  believeth  in  him  should  not  perish, 
but  have  everlasting  life."  All  that  the 
prophets  taught,  and  all  that  the  law  typified 
before  Christ  came,  were  but  the  digging  and 
the  preparation  of  the  place  for  this  corner- 
stone, which  had  been  prepared  from  eternity. 


Work  and  Reward.  247 

The  stone  was  laid  firmly  and  squarely  and 
for  all  time.  It  can  not  be  moved.  If  we 
would  labor  for  the  glory  of  God,  or  the  good 
of  men,  we  must  base  our  belief,  our  teaching, 
and  our  lives  on  the  truth  that  Christ  died  for 
the  salvation  of  men,  that  He  is  the  only  hope 
of  a  lost  world,  and  that  whosoever  believeth 
on  Him  shall  be  saved.  There  is  no  promise 
of  reward  to  him  whose  work  for  the  salvation 
of  men  is  based  on  any  other  foundation  than 
this. 

Second.  Our  work  on  the  building  of  the 
Lord  must  be  according  to  specifications.  The 
foundation  is  laid,  "but,"  says  the  apostle,  "let 
every  man  take  heed  how  he  buildeth  thereon." 

Let  every  man,  first,  take  heed  that  his 
building  stands  squarely  on  its  foundation — 
that  there  is  nothing  in  his  teaching  or  his  life 
which  is  out  of  plumb,  or  which  projects  be- 
yond the  divinely-established  lines. 

Let  every  one,  second,  take  heed  that  the 
material  he  uses  is  honest;  that  he  does  not 
dishonor  a  true  foundation  by  a  rotten  build- 
ing; that  his  doctrines  are  sound,  his  motives 
pure,  and  his  love  unfeigned. 

Let  every  one,  third,  take  heed  that  he  gives 
full  time ;  that  he  is  not  slothful  in  the  Lord's 
business,  but  that  he  is  instant  in  season  and 
out  of  season  at  the  work  to  which  he  is  called. 


248  Work  and  Reward. 

The  apostle  emphasizes  the  need  of  good 
material  in  the  building,  that  is  of  sound  doc- 
trine and  pure  motives.  If  any  man  build  on 
the  foundation  of  good  material  gold,  silver, 
precious  stones,  or  of  poor  material,  wood,  hay 
and  stubble,  let  him  not  be  deceived;  a  time 
of  trial  will  come,  and  his  reward  will  depend 
on  the  character  of  his  work. 

He  who  has  faithfully  taught  and  lived  the 
doctrine  of  God's  Word,  shall  receive  his  re- 
ward. His  work  shall  stand.  But  he  who 
has  neglected  his  plain  specifications,  and  has 
taught  error,  giving  only  the  wood,  hay  and 
stubble  of  human  theories,  shall  see  his  work 
burned  up,  just  as  the  herdsmen  or  gardeners 
who,  in  olden  times,  built  themselves  shelters 
of  boards  or  branches,  covered  with  straw,  saw 
them  fall  before  the  fires  which  swept  their 
fields  in  hot  weather. 

The  unfaithful  Christian,  who  knows  Christ 
as  his  Redeemer,  and  is  built  upon  Him,  but 
whose  life  is  inconsistent;  whose  affections  are 
on  sinful  things,  is  building  a  temple  which 
will  not  stand.  He  will  be  saved,  for  salva- 
tion depends  upon  Christ ;  and  his  faith,  though 
weak,  is  genuine;  but  his  work  will  be  burned 
up.  He  will  be  saved,  yet  so  as  by  fire ;  that 
is,  as  a  man  who  escapes  from  a  burning  house 
with  nothing  but  his  life.       • 


Work  and  Bernard.  249 

He,  on  the  other  hand,  who  has  been  faith- 
ful, will  receive  a  reward.  He  will  not  enter 
heaven  as  a  fugitive  escaping  from  the  destruc- 
tion of  his  home,  but  will  have  abundant  en- 
trance. Salvation  is  of  grace,  and  comes  by 
faith;  yet  the  rewards  of  heaven  are  to  vary 
according  to  our  faithfulness.  When  Christ 
comes,  it  will  be  to  ugive  every  man  according 
as  his  work  shall  be."  "If  any  man's  work 
abide,  he  shall  receive  a  reward  above  that 
which  he  receives  who  is  barely  saved,  but 
whose  work  is  burned." 

It  is  manifest  that  Christians  are  not  only 
to  build  each  his  individual  temple  to  the 
Lord,  but  that  together  they  are  to  raise  a  com- 
mon temple  to  the  praise  of  His  mercy.  How 
are  we  to  build  this  temple,  which  is  the  Church 
of  God?     How  can  we  help  the  Church? 

First.  By  preaching  the  Word;  by  telling 
men  of  Christ  and  His  salvation,  and  by  urg- 
ing them  to  begin  building  themselves  upon 
the  only  true  foundation.  It  is  not  for  the 
ministry  alone  to  preach  the  Word  of  God. 
They  are  indeed  set  apart  to  a  formal  official 
work,  but  to  every  one  who  hears  the  Gospel 
is  committed  the  duty  of  declaring  it.  Per- 
forming this  duty,  they  are  building  the  tem- 
ple <3f  the  Lord.  They  may  build  in  their  Sab- 
bath-school teaching.     The  scholars  are  living 


250  Work  and  Reward. 

stones  which  they  may  fashion  for  a  place  in 
the  wall.  They  may  build  in  their  missionary 
organizations  as  effectively  as  the  daughters 
of  Shallum  helped  to  build  the  walls  of  Jeru- 
salem. They  may  build  in  their  families. 
Their  children  are  to  be  trained  in  the  nurture 
of  theN  Lord,  and  so  fitted  and  polished  for  their 
places  in  the  temple.  They  may  build  in 
their  business,  in  social  life,  in  their  plans. 
Old  and  young,  even  little  children,  may  lead 
souls  to  Christ.  All  who  love  the  Lord  may 
help  build  up  His  Church. 

They  may  teach  everywhere  by  their  exam- 
ple. There  is  no  more  effectual  worker  than 
the  man  who  lives  the  Gospel.  Every  consist- 
ent Christian  is  a  living  sermon.  A  certain 
minister  was  wont  to  explain  his  success,  under 
God,  in  a  long  pastorate,  by  referring  to  two 
men  and  two  women  who  emphasized  his 
preaching  by  their  pious  lives.  One  of  these, 
when  asked  as  to  their  minister's  success,  said 
he  was  a  "very  godly  man."  "His  life  em- 
phasized his  preaching."  All  can  not  preach 
from  the  pulpit,  but  all  may  emphasize  the 
Word.  They  may  thus  be  living  witnesses, 
known  and  read,  and  by  their  example  may 
turn  men  to  Christ. 

God  sometimes  uses  feeble  instruments  for 
the  accomplishment  of  great  things.     He  may 


Work  and  Reward.  251 

bless  the  work  of  an  humble  disciple,  to  the 
salvation  of  many  souls.  Often  the  poor,  bed- 
ridden and  ignorant,  speak  words  which  lead 
to  Christ  those  afterward  blessed  in  the  min- 
istry, or  in  other  Christian  work.  It  was  the 
exhortation  of  a  poor  woman  which  led  Charles 
Wesley  to  Christ.  She  was,  through  him, 
the  means  of  saving  multitudes.  She  knew 
not  the  importance  of  her  feeble  effort.  So  we 
sow  seed,  not  knowing  which  shall  prosper ;  or 
build,  not  knowing  the  divine  plan. 

Imagine  a  faithful  workman,  as  he  cuts  cedar 
on  Mount  Lebanon  for  the  house  of  the  Lord, 
or  shapes  and  polishes  the  stone  given  him. 
He  knows  not  what  place  it  is  to  fill,  or  whether 
his  labor  will  be  seen  or  hidden,  but  he  is 
faithful.  Imagine  him,  again,  at  the  dedica- 
tion of  the  temple.  He  stops  as  his  eyes  rest 
on  familiar  lines.  His  face  lights  with  a  proper 
pride — this  is  his  work.  He  has  made  a  pillar 
for  the  house  of  God.  Many  a  Christian 
labors,  as  he  labored,  in  darkness,  fashioning, 
or,  perhaps,  doing  rough  work — quarrying  the 
stone  which  will  afterward  be  a  pillar  in  the 
Lord's  Church. 

The  rewards  of  Christian  faithfulness  may 
be  expected  partly  in  this  life  and  partly  in 
the  next.  He  is  rewarded  here  who  is  con- 
scious of  having  done  his  duty.     Said  a  builder 


252  Work  and  Reward. 

to  me,  pointing  to  a  new  house:  "I  bid  too 
low  on  that  house,  and  lost  $500;  but  it's  worth 
that  to  know  that  I  kept  the  contract  and  did 
honest  work."  He  is  rewarded  who  knows 
that  his  actions  are  pleasing  to  God.  He  has 
a  reward  in  the  assurance  that  God  loves  and 
approves  him.  To  a  dutiful  child  the  parent's 
approval  is  better  than  a  prize.  To  a  loving 
wife  or  husband,  love  returned  is  better  than 
a  fortune.  So  the  Christian  has  a  reward  in 
the  assurance  of  God's  love,  the  peace  of  con- 
science, and  the  joy  in  the  Holy  Ghost,  which, 
by  the  divine  blessing,  follow  his  faithful- 
ness. 

He  has  also  a  reward  in  the  success  of  the 
work  committed  to  him.  Whether  he  plants 
or  reaps,  whether  he  preaches  or  only  prays,  the 
triumphs  of  the  Gospel  are  his  triumphs. 
Christian  parents  see  their  children  converted, 
and  living  consistent  Christian  lives.  Is  not 
this  a  reward?  Can  you  figure  its  value  in 
dollars  and  cents?  Christian  brothers  and 
sisters  see  those  they  love  turned  from  ways 
which  lead  to  death,  and  brought  into  the  lib- 
erty of  the  children  of  God.  This  is  to  them 
full  measure,  pressed  down  and  running  over. 
Those  who  love  the  Church  see  its  triumphs 
at  home  and  in  heathen  lands.  This  pays  them 
principal    and    interest  over  and  over   again 


Work  and  Reward.  253 

for  their  prayers,  efforts  and  gifts  to  home  and 
foreign  missions. 

But  this  is  not  all.  There  are  rewards  in 
the  life  to  come.  He  who  has  made  God's 
glory  his  chief  end,  will  see  that  glory.  He 
who  has  labored  for  the  salvation  of  men,  will 
see  their  salvation.  He  who  has  been  faithful 
to  his  King,  shall  see  Him  on  the  throne— 
the  King  of  kings  and  Lord  of  lords.  He 
who  has  gloried  in  the  Cross,  will  glory  in  the 
Crown. 

Moreover,  he  who  has  suffered  together 
with  Christ,  will  also  be  glorified  with  Him. 
When  the  King  triumphs,  His  subjects  tri- 
umph with  Him.  When  Christ  appears,  then 
shall  we  also  appear  with  Him  in  glory. 

The  servants  who  had  been  faithful  in  the 
few  things  committed  to  them,  were  made 
rulers  over  many  things.  So  the  Savior  prom- 
ised to  His  disciples  that  they  should  sit  on 
thrones,  judging  the  twelve  tribes  of  Israel. 
So,  also,  He  says  to  each  of  us,  "Be  thou  faith- 
ful unto  death,  and  I  will  give  thee  a  crown  of 
life." 

The  apostles  frequently  spoke  of  the  Chris- 
tian's reward  as  a  crown.  Paul  said,  "I  have 
fought  a  good  fight,  I  have  finished  my  course, 
I  have  kept  the  faith :  henceforth  there  is  laid 
up  for  me  a  crown  of  righteousness,  which  the 


254  Work  and  Reward. 

Lord,  the  righteous  Judge,  shall  give  me  at 
that  clay:  and  not  to  me  only,  but  unto  all 
them  also  that  love  His  appearing."  James 
spoke  of  the  crown  which  the  Lord  "had 
promised  to  them  that  love  him."  And  Peter 
said,  "  When  the  chief  Shepherd  shall  appear, 
ye  shall  receive  a  crown  of  glory  that  fadeth 
not  away." 

We  may  suppose  that  there  will  be  differ- 
ences in  these  crowns.  Some  will  be  very 
plain,  while  some  will  be  brilliant  with  jewels. 
Some  will  have  few  and  some  many,  according 
to  that  the  wearer  hath  done  for  Christ.  "  They 
that  be  wise  [to  win  souls]  shall  shine  as  the 
brightness  of  the  firmament ;  and  they  that  turn 
many  to  righteousness  as  the  stars  for  ever 
and  ever."  Every  soul  led  to  Christ  will  be  a 
star  in  the  crown,  and  a  joy  to  all  eternity. 

He  that  planteth  may  not  here  eat  the  fruit 
of  his  labor,  and  he  that  reapeth  may  not  real- 
ize the  value  of  his  harvest ;  but  in  God's  time, 
he  that  planteth  and  he  that  reapeth  shall  re- 
joice together. 

He  that  builds  here,  may  build  in  darkness ; 
but  in  the  light  of  heaven  his  work  will  be 
made  manifest  that  it  is  wrought  in  God,  and 
he  shall  have  his  reward.  As  he  has  built  for 
God,  God  also  has  built  for  him.  He  shall 
possess  a  mansion  in  the  Father's  house. 


XXII. 

THE  BIBLE. 


"The  entrance  of  thy  words  giveth  light." — Psalm  cxix.  130. 

A   S  the  eye  without  the  sun,  or  the  mind  with- 

out  knowledge,  so  the  natural  heart  is  in 

darkness.    As  a  candle,  taken  into  a  dark  room, 

lightens  it;    so  the  entrance  of  God's  Word 

gives  light. 

At  the  creation,  God,  Who  said,  Let  there  be 
light,  breathed  into  man's  nostrils,  and  man 
became  a  living  soul ;  possessed  of  a  life  like 
the  Divine,  capable  of  knowing  and  reasoning, 
and  of  worship  and  communion  with  the  Al- 
mighty. Had  there  been  no  Fall,  nothing 
would  have  been  needed  to  aid  or  urge  this 
communion.  God's  law  was  written  in  the 
hearts  of  our  first  parents.  They  required  no 
revelation  of  His  character  and  will.  As  in 
the  new  Jerusalem  there  is  no  temple,  nor  need 
of  the  sun  or  moon,  but  the  glory  of  God  is 
the  light  thereof;  so  Adam,  in  Eden,  worshiped 
in  the  brightness  of  God's  presence.  With  the 
Fall  came  darkness.     Driven  from  God,  and 

(255) 


256  The  Bible. 

controlled  by  a  nature  hostile  to  Him,  man 
passed  into  eclipse ;  the  heart  was  darkened, 
and  the  age  of  spiritual  gloom  began. 

The  condition  of  our  race,  after  the  Fall,  is 
well  described  as  "darkness."  Satan  is  called 
"the  Prince  of  darkness."  His  kingdom  is 
"the  kingdom  of  darkness,"  and  his  triumph 
"the  hour  of  the  powers  of  darkness."  Men 
are  said  to  have  "the  understanding  darkened, 
being  alienated  from  God  through  the  ignorance 
that  is  in  them,  because  of  the  blindness  of 
their  hearts."  They  are  represented  as  search- 
ing after  God,  if  haply  they  might  feel  after 
Him,  and  find  Him,  though  He  is  not  far  from 
any  one  of  them;  just  as  a  blindfolded  person 
feels  for  those  about  him. 

The  blindness  is,  of  course,  not  that  of  the 
natural  eye,  nor  of  the  mind,  but  of  the  heart. 
It  is  the  want  of  that  sense  by  which  man  sees 
and  knows  God  as  the  infinitely  holy,  the  all- 
wise,  all-powerful  and  all-glorious  Jehovah. 

There  were  wise  men  among  the  children  of 
Adam  in  the  earlier  generations — men  of  strong- 
minds,  philosophers,  strategists,  architects  and 
rulers.  There  were  teachers  of  morals  and 
makers  of  religions.  There  were  men  who 
strove  in  their  wisdom  to  know  God,  who,  with 
all  their  wisdom,  were  in  darkness.  The  mind 
is  able  to  do  the  work  it  was  designed  to  do, 


The  Bible.  257 

but  it  is  limited.  A  microscope  may  be  per- 
fect and  have  great  power,  but  it  does  not  show 
the  stars.  So  the  mind,  darkened  by  sin,  can 
not  compass  the  Divine  character  and  will. 

If  men  are  to  know  God,  God  must  reveal 
Himself.  If  they  are  to  know  His  will  and 
the  way  of  His  salvation,  He  must  enlighten 
them.  He  did  thus  give  light  at  a  very  early 
hour  of  our  night.  Even  in  Eclen,  when  the 
judgment  of  expulsion  was  pronounced,  He 
declared  His  plan.  "The  seed  of  the  woman 
shall  bruise  the  serpent's  head."  A  descend- 
ant of  Eve  was,  by  suffering,  to  overturn 
Satan's  power.  This  was  a  glimmer  of  light 
at  the  very  beginning  of  darkness. 

The  plan  of  salvation  and  God's  character 
were  more  plainly  declared  to  Abraham  and 
the  children  of  Israel.  He  spake  in  times 
past  unto  the  fathers  by  the  prophets.  He 
spake  in  the  ceremonial  law,  the  types  and 
shadows  of  which,  though  dimly  understood, 
told  of  a  fuller  and  plainer  revelation ;  and,  in 
latter  days,  He  spake  by  His  Son,  who  came, 
according  to  promise,  to  die  and  rise  again  for 
the  salvation  of  men. 

The  story  of  salvation  through  a  Redeemer, 

as  written  in  the  Scripture,  is  a  light,  and  its 

entrance  giveth  light.     God  is  light,  and  in 

Him  is  no  darkness.     Christ  is  the  light  of 

17 


258  The  Bible. 

the  world.  The  Bible  is  a  light  to  the  feet 
and  a  lamp  to  the  path.  God  was  revealed  in 
Christ,  and  Christ  was  and  is  revealed  in  the 
Scriptures.  They  testify  of  Him.  "When, 
in  the  wisdom  of  God,  the  world  by  wisdom 
knew  not  God,  it  pleased  God  by  the  foolish- 
ness of  preaching  to  save  them  that  believe." 
The  darkness  which  cursed  our  race  in  Adam 
was  dispelled,  and  the  blindness  of  all  who 
would  open  their  eyes  cured,  when  Christ,  the 
Sun  of  righteousness,  arose  with  healing  in 
His  beams.  He  is  the  light  of  the  world. 
As  He  is  revealed  in  the  Scriptures,  they  are 
a  light  to  all  who  will  open  their  eyes  to  see 
in  them  the  image  and  will  of  God.  "The 
people  that  walked  in  darkness  have  seen  a 
great  light ;  they  that  dwell  in  the  land  of  the 
shadow  of  death,  upon  them  hath  the  light 
shined." 

These  passages  mean  more  than  that  the 
Bible  is  an  instructive  book.  They  bring  be- 
fore us  the  one  purpose  for  which  it  was  given. 
This  was  not  that  we  mie'ht  have  an  accurate 
account  of  the  creation,  or  a  reliable  history  of 
the  Jews,  or  a  book  of  morals.  These  things 
are  simply  incidents.  The  purpose  was  that 
God  might  reveal  Himself,  and  His  love,  and 
His  plan  of  salvation  in  Christ  Jesus.  He 
who  studies  the  Bible  without  recognizing  this 


The  Bible.  259 

truth,  is  like  a  man  who,  in  an  orchestra,  plays 
an  instrument  tuned  above  or  below  the  com- 
mon pitch.  He  may  play  every  note  accu- 
rately, but  his  performance  will  be  a  discord. 

The  Bible  is  made  up  of  many  books  by 
many  writers,  but  it  is  a  unit.  From  the  be- 
ginning to  the  end,  Christ  is  its  theme.  It  is 
a  light,  but  it  is  so  only  because  Christ  is  light 
and  is  in  it.  In  a  like  sense,  Christians  are 
the  light  of  the  world,  when  Christ  is  in  and 
shines  from  them.  Their  light  is  imperfect, 
because  they  are  imperfect;  but  God's  law  is 
perfect.  Isaiah  saw  in  it  a  brightness  which 
banished  even  the  shadow  of  death — a  great 
light  to  them  that  walked  in  darkness.  David 
found  it  all  he  needed — a  light  to  his  feet  and 
a  lamp  to  his  path. 

What  the  Bible  was  during  the  days  of  old, 
when  first  given,  it  still  is  to  every  seeker  after 
truth.  Without  it  he  walks  in  darkness.  He 
gropes  after  salvation,  but  "knoweth  not  whither 
he  goeth,  because  that  darkness  hath  blinded 
his  eyes."  Ignorant  of  the  way  and  uncertain 
of  its  end,  he  starts  at  every  sound.  His  own 
imagination  feeds  his  fears.  The  cloud  which 
shrouds  his  future  is  full  of  threatening.  God 
is  a  terror. 

To  such  an  one  comes  the  Bible,  and  its 
coming-  gives  light.     God  is  revealed  as  a  God 


260  The  Bible. 

of  love.  The  future,  though  not  fully  disclosed, 
is  glorious  beyond  human  comprehension; 
while  every  step  of  the  way  is  plain,  so  that 
the  most  ignorant  one  need  not  err  or  lose  his 
direction. 

The  Bible  is  a  light  in  any  community  or 
land  to  which  it  finds  entrance.  The  darkness 
which  prevailed  among  heathen  nations  in 
David's  day  was  no  more  dense  than  may  still 
be  found.  There  are  habitations  of  cruelty, 
of  ignorance  and  idolatry;  but  the  lines  about 
these  are  more  and  more  closely  drawn.  Na- 
tion after  nation  has  received  the  Scriptures, 
and  by  their  light  has  taken  its  place  in  the 
ranks  of  civilization.  The  Bible  is  the  great 
civilizing  power.  Aside  from  its  light  concern- 
ing God  and  duty,  it  incidentally  works  won- 
ders in  scientific,  historical  and  literary  fields. 

The  value  of  Bible  light  to  those  who  study 
ancient  history  can  not  be  overestimated.  Even 
more  important  is  the  literary  fact  that  the 
Bible  has  been  translated  into  more  than  one 
hundred  languages  which  before  had  no  books 
nor  even  an  alphabet.  Missionaries,  that  they 
might  give  men  the  Scriptures,  have  reduced 
their  languages  to  writing.  The  entrance  of 
God's  Word  has  given  to  these  nations  all  the 
light  they  have. 

The  same  is  true,  though  it  may  not  be  so 


The  Bible.  261 

readily  admitted,  of  leading  civilized  nations. 
Luther's  translation  is  the  foundation  of  Ger- 
man literature.  Great  Britain  was  a  heathen 
land,  until  the  foundations  of  her  civilization 
were  laid  by  Christian  missionaries.  They  gave 
her  the  Bible,  and  with  it  the  light  by  which 
she  has  attained  her  high  place  among  nations. 
We  can  not  separate  Christianity  from  her 
civilization.  The  Pilgrim  Fathers  brought  the 
Bible  to  our  shores.  Its  light  is  reflected  in 
our  Constitution  and  laws,  though,  as  some 
think,  without  due  credit.  Our  foundations 
were  not  laid  in  darkness ;  but  carefully,  and 
by  the  light  of  God's  truth,  every  stone  was 
put  in  its  place. 

There  are  some  who  deny  this — who  deify 
human  reason,  or  human  systems  of  thought 
or  government.  The  French  revolutionists 
worshiped  liberty.  Her  entrance,  with  frater- 
nity and  equality,  were  to  give  light  and  civil- 
ization.    Darkness  and  terror  resulted. 

This  is  an  age  of  thought,  and  the  entrance 
of  exact  science  will,  as  some  think,  give  light. 
It  has,  so  far,  not  appeared.  A  liberal  league 
promised  a  different  and  higher  civilization 
than  that  of  God's  Word;  but  its  light  was 
darkness,  and  its  morality  so  immoral  that  its 
chief  champion  announced  its  dissolution. 

Some  may  be  ready  to  deny  the  connection 


262  The  Bible, 

between  the  Bible  and  our  civilization.  They 
may  point  to  communities  in  which  infidelity 
and  prosperity  go  hand  in  hand,  and  to  individ- 
uals who,  though  moral  and  useful,  are  not  be- 
lievers in  the  Word  of  God.  There  are  such 
cases.  G-od's  Word  may  find  entrance  and  may 
give  light.  This  light  may  work  its  blessed 
results,  and  men  may  afterward  deny  its  power. 
Nations  and  smaller  communities  have  their 
morning,  noon  and  evening.  They  sometimes 
have  a  long  twilight  after  the  sun  has  gone. 
The  influences  of  Christianity  remain  after  men 
deny  its  power,  just  as  an  engine  keeps  its 
speed  for  a  little  while  after  the  steam  is  shut 
off.  They  have  a  religious  momentum,  and 
this  gives  a  Bible  morality,  even  after  the 
Bible  itself  is  disregarded.  So  men  may  en- 
joy the  light  which,  in  a  Christian  land,  falls 
upon  them  and  in  which  they  live,  and  yet  not 
realize  its  blessed  mission.  As  the  rain  falls 
and  the  sun  shines  on  the  evil  as  well  as  the 
good,  so,  in  Bible  lands,  the  light  blesses  many 
who  do  not  recognize  its  power.  One  says: 
"  I  believe  in  honesty  between  man  and  man. 
It  is  better  than  preaching."  Another  says: 
"Live  peaceably  with  your  neighbors;  be  in- 
dustrious, more  charitable  and  law-abiding." 
Such  appreciate  the  rays  which  stream  from 
the  Bible,  without  knowing  their  source.     But 


The  Bible.  263 

for  the  entrance  of  God's  Word,  these  rays 
would  not  pierce  the  natural  darkness. 

Heathen  philosophers  have  written  of  hon- 
esty, and  purity,  and  charity ;  but  their  light  has 
been  like  that  of  a  match  lighted  in  the  dark- 
ness and  storm.  In  no  heathen  land  have  these 
principles  gained  power  over  the  popular  mind. 
In  Christian  lands  they  are  so  taught  by  Chris- 
tian ministers  and  writers  and  parents,  that 
every  man  feels  their  influence.  He  can  no 
more  escape  from  it  than  from  the  air  he 
breathes.  This  fact  accounts  for  unbelieving 
moralists  and  philanthropists,  to  whom  ration- 
alism points.  They  are  found  in  Christian 
lands.  Modern  heathenism  has  no  such  char- 
acters. Were  such  men  found  in  heathen 
Africa,  an  argument  might  be  rested  on  them ; 
but  as  things  really  are,  we  might  as  well  praise 
the  light  and  deny  the  sun,  as  to  praise  hon- 
esty, purity  and  charity,  while  denying  the 
Bible. 

Christian  missions  not  only  prove  that  the 
entrance  of  God's  Word  gives  light,  but  fur- 
nish ground  for  a  comparison  of  Christianity 
with  human  methods  of  civilization.  Chris- 
tianity points  to  the  Sandwich  Islands,  to  Mad- 
agascar, to  Liberia,  to  South  Africa,  and  other 
lands  upon  which  the  Sun  of  righteousness  has 
risen.     Their  civilization  is  of  the  Bible ;  but 


264  Tim  Bible. 

we  search  the  map  in  vain  for  territories  civil- 
ized by  any  other  means.  Infidelity  does  no 
mission  work.  It  may  shine  and  even  dazzle 
our  eyes  in  the  full  noon  of  Christianity,  but  it 
makes  no  entrance  and  gives  no  light  to  the 
dark  places  of  the  earth. 

The  boast  is  made,  however,  that  though 
the  Bible  may  have  done  much  in  the  past,  it 
has  "had  its  day"  and  is  "losing  its  influence." 
An  association  of  liberal  thinkers  has  lately 
affirmed  as  much  with  great  positiveness.  The 
statement  may  certainly  be  classed  as  "import- 
ant, if  true;  "  but  is  it  true?  We  turn  to  the 
published  report  of  the  American  Bible  Society 
to  find  that  its  issues  amount  to  more  than  one 
million  and  a  half  copies  annually  of  the  Bible, 
in  whole  or  in  part.  Each  year's  issue  exceeds 
that  of  the  previous  year.  That  for  1884  was 
over  eighteen  hundred  thousand.  Does  any 
other  book,  however  new  or  interesting,  circu- 
late one-fourth  or  one-tenth  this  number  of 
copies?  The  American  Bible  Society  is  the 
largest  of  our  American  Bible  publishing  estab- 
lishments; but  other  houses  print  and  circulate 
the  Scriptures. 

These  figures  indicate  that  God's  Word  is 
is  not  losing,  but  gaining  in  influence.  It  cer- 
tainly is  gaining  not  only  in  America,  but  in 
other  lands,     The  interest  taken  in  Bible  re- 


The  Bible.  265 

vision  and  an  increased  circulation  in  Great 
Britain  prove  this.  Moreover,  the  work  of 
translation  goes  on.  Each  year  announces  that 
lands  hitherto  in  darkness  have  received  the 
lio-ht  of  God's  truth. 

In  spite  of  such  facts,  infidels  tell  us  that  the 
Bible  is  "behind  the  times" — that  it  is  "not 
suited  to  the  wants  of  our  generation."  There 
have  always  been,  and  until  the  millennium  will 
be,  men  to  talk  just  so.  The  Bible,  though 
suited  to  their  need,  is  not  suited  to  their  de- 
sires. It  condemns  them.  It  is  plain-spoken. 
It  condemns  sin,  It  shows  the  only  way  of 
salvation  through  a  crucified  Savior.  It  can 
no  more  fall  behind  the  times  than  can  the 
laws  of  arithmetic.  It  can  no  more  cease  to 
dispel  darkness  than  the  rays  of  the  sun  can 
cease  to  lighten.  It  can  no  more  become  un- 
suited  to  our  needs  than  the  pure  air,  suited  to 
Adam  in  Eden,  can  be  unsuited  to  his  children. 

It  is  a  book  for  every  age,  and  for  all  peoples. 
It  is  a  book  for  children.  There  never  was  a 
child  of  a  healthy  mind  to  whom  its  stories 
were,  or  would  not  have  been,  a  pleasing  and 
profitable  study.  A  prominent  skeptic  says, 
"It  is  a  book  for  women."  So  it  is!  No  book 
ever  did  so  much  for  woman;  but  it  is  also  a 
book  for  men.  It  teaches  the  truest  manhood, 
in  opposition  to  the  law  of  our  lower  nature — 


266  The  Bible. 

the  law  of  brute  force.  It  is  a  book  for  the 
old.  It  is  a  book  for  everybody.  It  does  that 
which  nothing  else  can  do.  Its  entrance  gives 
light  to  souls  darkened  by  sin.  By  it  the  Spirit 
sanctifies  those  who  believe.  Its  promises  com- 
fort those  who  are  in  distress,  and  strengthen 
those  who  are  ready  to  fall.  Neither  science 
nor  philosophy  can  take  its  place.  The  diffi- 
culty with  philosophy  is,  that  it  shows  the  evil 
without  the  remedy.  "Chemistry,"  as  some 
one  has  said,  "never  silenced  a  guilty  con- 
science. Mathematics  never  healed  a  broken 
heart.  All  the  sciences  in  the  world  never 
soothed  a  dying  pillow.  No  earthly  philosophy 
ever  gave  hope  in  death." 

Man  may  reason  out  the  fact  that  he  is  a 
sinner,  but  only  God's  Word  can  give  him 
light  and  hope.  That  Word  is  not  and  can 
not  be  "behind  the  times;"  neither  is  it  "los- 
ing its  influence,"  nor  "unsuited  to  the  wants  of 
our  generation." 

We  have  the  Bible ;  let  us  not  shut  our  eyes 
to  its  blessings.  It  is  to  be  read  and  obeyed. 
A  feast  is  not  brought  in  costly  dishes  to  be 
looked  at  and  taken  away;  no  more  is  God's 
Word  put  in  costly  binding  for  the  place  of 
honor  and  neglect  upon  our  center  tables.  "Thy 
word  is  a  light  unto  my  feet,  and  a  lamp  unto 
my  path."     There  are  lanterns  which  may  be 


The  Bible.  267 

closed  so  that  no  ray  of  light  escapes,  or  opened 
so  that  a  stream  of  light  is  thrown  far  ahead 
upon  the  path.  So  with  the  Bible.  Closed 
and  unstudied,  it  is  a  dark  lantern;  opened, 
studied  and  obeyed,  its  light  is  clear  and  full. 
It  is  able  to  make  us  wise  unto  salvation,  and 
to  thoroughly  furnish  us  unto  all  good  works. 


XXIII. 

TRADITION. 


"  Thus  have  ye  made  the  commandment  of  God  of  none  effect  by  your 
tradition." — Matt.  xv.  6. 

/~\UR  Savior  was  a  positive  preacher.  Though 
mild  and  gentle,  full  of  sympathy  and 
ready  with  help,  He  made  no  compromise  with 
wrong.  For  the  repentant  sinner  He  had 
only  love  and  forgiveness,  but  for  the  unre- 
pentant stern  reproof.  He  knew  men  thor- 
oughly. Their  weaknesses  were  as  plain  to 
Him  as  if  written  with  ink.  He  needed  not 
that  any  should  tell  Him  of  subtlety  or  hypoc- 
risy, or  of  heartlessness  in  devotion.  He 
was  particularly  severe  in  condemning  the 
ritualism  of  His  time.  It  deserved  condemna- 
tion. It  was  a  religion  of  form  without  piety ; 
of  prayers  and  fastings  without  humiliation ;  of 
outward  obedience  without  the  obedience  of  the 
heart;  of  oppression  and  idleness;  of  sackcloth 
and  vanity. 

In  the  early  part  of  His  ministry,  the  scribes 
and  Pharisees  attended  His  preaching,  and,  had 
He  followed  their  beaten  track,  would  have 

(268) 


Tradition.  269 

been  His  disciples ;  but  contempt  for  their  pre- 
tentions, and  reproof  of  their  hypocrisy,  drove 
them  from  Him.  "I  say  unto  you  that  except 
your  righteousness  exceed  the  righteousness  of 
the  scribes  and  Pharisees,  ye  shall  in  no  case 
enter  into  the  kingdom  of  heaven."  Such 
teaching  made  them  His  enemies.  They  sought 
to  take  Him  in  His  talk,  or  to  convict  Him  of 
sin  before  the  people. 

The  opening  verses  of  the  chapter  from 
which  our  text  is  taken,  are  an  account  of  such 
an  attempt.  Some  of  the  learned  scribes  and 
Pharisees  in  Jerusalem  had  made  a  startling 
discovery.  His  disciples  did  not  always  wash 
their  hands  before  eating.  They  told  it  to 
each  other,  and  repeated  it.  They  questioned 
the  detectives  who  brought  the  news:  "Can  it 
be  proved  on  them?  This  will  stop  His 
tongue.  We  shall  hear  no  more  of  whited 
sepulchres.  Let  us  go  at  once  and  confront 
Him,  and  let  the  people  know  what  results  fol- 
low His  teaching." 

And  so  they  came.  They  had  a  case  against 
Him  according  to  their  books,  for  tradition  was 
law,  and  it  was  the  tradition  of  the  elders  that 
a  man  must  clip  his  fingers  in  water,  or  have 
water  poured  on  them  before  taking  a  bite  of 
food.  The  ceremony  was  equivalent  to  grace 
before  meat.     To  eat  without  this  finger-bowl 


270  Tradition. 

exercise  was  as  bad  as  with  some  people  in  our 
day  to  eat  with  a  knife,  or  for  a  Mahommedan 
to  eat  with  a  Christian.  Religious  teachers 
were  expected  to  keep,  not  only  the  law  of 
Moses,  but  the  tradition  of  the  elders,  with  all 
its  requirements  as  to  the  baptism  of  cups  and 
tables  and  hands.  % 

They  stand  up  before  Him,  and  the  multi- 
tude know  that  a  controversy  is  at  hand. 
"  Why  do  thy  disciples  transgress  the  tradition 
of  the  elders?"  Our  Savior  had  little  respect 
for  tradition.  He  believed,  of  course,  in  clean- 
liness, and  perhaps  for  this  reason  does  not  de- 
fend the  disciples  for  their  neglect  of  rules 
more  scrupulous  than  necessary.  He  sees  the 
opportunity  to  contrast  tradition  and  true  re- 
ligion, hence  His  answering  question  :  "  Why 
do  ye  transgress  the  commandment  of  God  by 
your  tradition?"  He  illustrates  His  question 
by  the  Fifth  Commandment. 

According  to  this  Commandment,  children 
must  honor  their  parents.  Such  honor  may 
mean  simple  obedience  and  love,  or  it  may 
mean  care  and  support.  The  man  whose  mother 
is  old  and  poor,  must  not  see  her  dependent  on 
charity  while  he  has  abundance.  God's  law 
makes  him  her  natural  guardian.  To  honor 
mother  and  father  under  such  circumstances,  is 
to  feed  and  clothe  and  care  for  them.     This 


Tradition.  271 

Commandment  was  law  to  the  Jews,  but  tradi- 
tion came  to  the  aid  of  such  as  were  without 
natural  affection. 

The  devout  Pharisee,  with  pious  face  and 
broad  phylacteries,  could  stand  with  his  poor 
parents  in  the  synagogue  and  say,  "It  is  a  gift, 
by  whatsoever  thou  mightest  be  profited  by 
me;"  or,  in  other  words,  "I  dedicate  to  relig- 
ious purposes  what  otherwise  might  go  to  your 
support."  After  this  he  was  free.  He  might 
have  money,  and  they  might  beg.  Tradition 
excused  and  applauded  his  violation  of  the 
law.  The  Savior  put  this  in  a  true  light 
when  He  said,  "Thus  have  ye  made  the  com- 
mandment of  God  of  none  effect  by  your  tradi- 
tion," "and  [he  added]  many  such  like  things 
ye  do." 

The  Commandments  were  Ten ;  tradition  was 
thousands.  The  education  of  a  Jew  was  in 
these  traditions.  Skillful  in  interpreting  them, 
he  could  go  round  every  command,  violating  it 
both  in  letter .  and  spirit  without  loss  of  repu- 
tation for  piety. 

It  was  our  Savior's  mission  to  teach  that 
piety  is  obedience  to  the  letter  and  spirit  of 
God's  law.  The  great  mass  of  tradition  which 
had  accumulated  since  the  day  of  Ezra  He 
treated  as  rubbish,  which  must  be  swept  from 
the  law  just  as  He  afterward  swept  the  tables 


272  Tradition. 

of  the  money-changers,  the  pigeon  cages,  and 
other  merchants'  furniture  from  the  temple. 
This  tradition  was  the  religion  not  of  the  Phari- 
sees and  scribes  only,  but  of  the  whole  Jewish 
nation.  Many  devout  men  and  women  con- 
scientiously kept  the  traditions  of  the  elders 
and  forgot  the  law,  just  as  some  ritualistic 
souls  may  keep  fast  days  and  offer  prayers  and 
go  through  ceremonies,  forgetting  their  spir- 
itual meaning. 

Even  the  disciples  were  blinded  by  the  tra- 
ditions of  their  people.  The  Apostle  Peter,  at 
one  time,  came  to  Christ  with  the  question, 
"Lord,  how  oft  shall  my  brother  sin  against 
me  and  I  forgive  him?  till  seven  times?" 
Seven  was  a  sacred  number.  It  was,  accord- 
ing to  tradition,  that,  after  forgiving  an  offender 
seven  times,  the  pious  Jew  was  free  from  all 
obligations.  According  to  some,  he  need  onlv 
forgive  five  times.  Peter  asked  the  Savior  for 
His  rule.  The  answer  set  forth  the  law, 
which  is  love,  in  opposition  to  all  such  mathe- 
matical tradition:  "Not  until  seven  times,  but 
until  seventy  times  seven." 

Frequently  during  His  ministry,  it  was 
necessary  to  reprove  the  worship  of  tradition, 
and  to  impress  the  binding  character  of  the 
law.  "In  vain  do  ye  worship,  teaching  for 
doctrines  the  commandments  of  men?" 


Tradition.  273 

By  the  "commandment  of  God"  in  the  text, 
the  Savior  referred  to  the  Fifth  Commandment, 
In  another  place  He  referred  to  the  whole  law, 
as  contained  in  the  Ten  Commandments.  This 
law,  as  reduced  by  Him.  to  two  commands, 
was,  and  is,  "Thou  shalt  love  the  Lord  thy 
God  with  all  thy  heart,  and  with  all  thy  soul, 
and  with  all  thy  strength,  and  with  all  thy 
mind,  and  thy  neighbor  as  thyself."  The  tra- 
dition, according  to  which  one  could  be  ac- 
counted pious,  and  yet  not  love  God  nor  his 
parents  nor  his  neighbor,  was  hateful  to  Christ. 
God's  law  was  to  Him  the  one  only  rule  of 
life.  Were  He  on  earth  to-day,  this  rule  would 
still  be  His  guide,  and  whatever  violation  of  it 
tradition  or  custom  tolerates  would  meet  His 
condemnation. 

We  are  as  much  the  creatures  of  tradition 
as  the  Jews  of  old.  We  do  not  use  the  word, 
but  are  obedient  to  the  same  thino-.  We  call 
it  public  opinion,  or  propriety,  or  even  law. 
We  have  creeds  and  forms  and  customs  and 
maxims  and  rules  of  business  and  of  etiquette, 
constituting  a  body  of  tradition  by  which,  often- 
times, the  law  of  God  is  made  void. 

The  first  table  of  the  law  requires  us  to  love 
God ;  to  have  no  higher  aim  nor  hope  than  His 
glory ;  to  seek  first  His  kingdom  and  righteous- 
ness.    We  might  readily  point  out  the  princi- 
18 


274  Tradition. 

pies  adopted  by  Christians,  as  well  as  others, 
which  are  rules  of  life,  and  which  practically 
make  void  the  law.  Tradition  makes  success 
in  business  a  chief  end  of  life.  It  praises  the 
fortunate ;  it  draws  its  skirts  from  the  unfortu- 
nate. Its  maxims  pay  no  respect  to  God's  law, 
but  on  the  contrary,  make  it  void.  Each  one 
may  carry  out  this  thought  for  himself.  It 
might  be  profitable  to  sit  down  with  paper  and 
pen  and  write  a  list  of  those  things  which, 
though  sustained  by  public  opinion,  custom  or 
worldly  wisdom,  are  contrary  to  God's  law, 
which  amount  to  idolatry,  or  Sabbath-violation, 
or  profanity. 

The  greatest  danger  which  threatens  the 
Church  is  from  formalism,  which  is  simply 
another  name  for  tradition.  The  Church  has 
its  creed,  service  and  ordinances.  These  are 
important,  but  they  are  not  religion.  They 
are  the  shell.  The  kernel  is  love  to  God,  faith 
in  His  mercy,  and  consecration  to  Him.  It 
happens  sometimes  that  a  beautiful  shell  when 
cracked  yields  only  dust.  So  it  is  possible  to 
attend  church  and  hear  preaching,  and  sing 
and  pray,  with  no  spirit  of  devotion.  It  is 
even  possible  to  take  the  communion  in  a 
formal  way.  Ritualism  is  not  wholly  confined 
to  ritualistic  churches.  Our  form  of  worship 
is  not  showy,  but  it  may  be  used  in  a  formal, 


Tradition,  275 

heartless  way.  Idolatry  is  the  same,  whether 
the  idol  is  of  gold  or  plaster  of  Paris.  So  form- 
alism makes  void  God's  service  and  the  law  in 
which  it  rests,  though  the  ritual  be  ever  so 
simple. 

Tradition  in  the  Church  may  call  itself 
orthodoxy,  and  be  very  fair  to  view,  yet  very 
dangerous.  It  is  important  that  the  Church 
be  orthodox.  A  creed  is  necessary,  and  mem- 
bers of  the  Church  should  know  their  creed. 
It  is  well  to  teach  children  the  catechism ;  but 
knowledge  does  not  save.  To  know  a  form  of 
words  is  nothing,  if  the  truth  they  contain  be 
not  received.  We,  as  a  Church,  have,  as  we 
should  have,  great  respect  for  our  Confession  of 
Faith  and  catechism.  Like  other  good  things, 
however,  this  respect  may  be  excessive  and 
dangerous.  I  occasionally  talk  with  persons 
educated  in  our  own  Church,  or  in  our  mother, 
the  Scotch  Church,  who  lay  great  stress  on 
their  familiarity  with  the  catechism.  After 
the  straitest  sect  of  our  religion  they  are  Pres- 
byterians. Orthodoxy  is  their  religion,  yet 
they  give  no  evidence  of  true  piety.  It  is  pos- 
sible to  lay  such  stress  on  the  mere  form  of 
words,  that  the  meaning  is  lost,  and  so  the 
spirit  of  the  law  is  made  void. 

The  Jew  gloried  in  the  fact  that  "he  had 
Abraham  to  his  father."     This  was  a  distinc- 


276  Tradition. 

tion  which,  in  His  eyes,  covered  a  multitude  of 
sins.  There  are  men  like  Him  in  our  day, 
who  take  pride  in  a  godly  ancestry.  Their 
fathers  and  mothers  are  the  salt  of  the  earth. 
The  traditions  of  their  family  are  all  religious. 
This  fact  they  regard  as  in  some  way  an  atone- 
ment for  their  personal  neglect  of  Christ. 
Pious  parents  are  a  blessing;  but  when  their 
faithfulness  is  an  excuse  for  coldness,  or 
covetousness,  or  selfishness,  or  unbelief,  or 
when  the  catechism  they  teach  takes  the  place 
of  religion,  the  law  of  God  is  made  void. 

The  second  table  of  the  law,  like  the  first, 
means  love.  "  Thou  shalt  love  thy  neighbor." 
Obedience  to  parents,  respect  for  life  and  prop- 
erty, chastity  and  contentment,  rest  all  on  one 
foundation — love.  The  spirit  of  the  law  is 
love.  Christ  applied  this  in  the  Fifth  Com- 
mandment. At  twenty-one  the  boy  becomes 
the  man.  He  is  his  own  master ;  yet  he  is  not 
free,  either  from  the  letter  or  spirit  of  the 
Fifth  Commandment.  He  may  see  his  own 
sons  pass  the  voting  age,  yet  he  is  bound  to 
love  and  honor  his  parents.  Gray  hairs  even 
do  not  release  him  from  duty. 

We  may  in  like  manner  apply  the  Sixth 
Commandment.  As  applied  by  our  Savior, 
this  forbids  anger.  It  commands  forgiveness 
and  peace.       Jewish  tradition  reads :    "  Thou 


Tradition.  277 


shalt  love  thy  neighbor  and  hate  thine  enemy." 
Modern  tradition  follows  the  same  rule.  It 
recognizes  forgiveness  as  a  good  thing,  but 
limits  it,  and  the  limit  is  far  below  the  "seven 
times  which  Peter  named  in  his  question. 
Public  opinion  does  not  require  us  to  forgive 
one  who  grievously  offends  seven  times.  Christ's 
law  is  not  seven  times,  but  seventy  times  seven, 
and  let  no  one  attempt  to  figure  out  the  multi- 
plication, for  the  question  is  not  one  of  mathe- 
matics, but  of  love.  The  meaning  is,  "  Thou 
shalt  love  thine  enemy.  Bless  them  that  curse 
you;  do  good  to  them  that  despitefully  use  you 
and  persecute  you,"  for  this  is  God's  law. 
Whatever  tradition,  or  custom,  or  public  opin- 
ion says  contrary  to  this,  is  wrong.  The  voice 
of  public  opinion  is  very  often  the  voice  of 
Satan. 

In  our  friendships  and  social  intercourse,  no 
less  than  in  our  quarrels,  we  are  subject  to 
tradition.  According  to  God's  law,  love  should 
overcome  all  distinctions;  but  the  claims  of 
our  circle  are  stronger  than  the  Word  of 
God.  We  enter  into  the  plans  and  hopes  and 
fears  of  a  few  people  who  know  and  sympathize 
with  us.  We  visit  them,  and  they  us.  If 
they  are  in  distress,  we  feel  under  certain  obli- 
gations to  them.  With  the  great  mass  of 
Christian  people  we  have  little  sympathy  and 


278  Tradition. 

less  association.  If  one  now  and  then  is  forced 
by  poverty  to  ask  aid,  we  give,  though  not 
always  liberally.  A  repetition  of  the  claim 
does  not  give  us  pleasure.  We  are  apt — follow- 
ing the  way  of  the  world — to  give  more  ad- 
vice and  complaint  and,  perhaps,  reproof,  than 
relief.  We  are  ready  to  quote  the  world's 
maxims  and  avail  ourselves  of  the  world's  ex. 
cuses.  Thus  is  the  law  of  love  made  of  none 
effect.  This  law  makes  the  interest  of  every 
Christian  identical  with  our  own.  "Whoso 
hath  this  world's  goods,  and  seeth  his  brother 
have  need,  and  shutteth  his  bowels  of  compas- 
sion from  him,  how  dwelleth  the  love  of  God 
in  him?"  Let  us  not  love  in  word  only,  but 
in  deed  and  truth. 

The  rules  of  society,  though  not  written,  are 
very  generally  recognized  as  binding,  and  not 
infrequently  are  a  hindrance  in  Church  work. 
Many  ladies  keep  an  account  of  their  calls  as 
accurate  as  a  merchant's  ledger.  They  can 
tell  who  owe  them  and  whom  they  owe.  They 
pay  their  debts  according  to  the  custom  of 
society,  and  the  law  of  love  is  ignored.  That 
law,  if  followed,  would  make  the  Church  a 
family,  in  which  brothers  and  sisters  count  each 
other's  society  a  joy,  rather  than  a  debt  to  be 
paid,  or  a  medicine  to  be  taken  in  exact  doses. 

One  of  the  comforts  of  home  is  freedom  from 


Tradition.  279 

restraint  and  ceremony.  Parents  and  children, 
as  well  as  relatives  and  intimate  friends,  throw 
off  the  bonds  of  custom,  and  act  naturally  from 
mutual  love.  So  it  should  be  in  the  Church— 
the  family  of  our  Heavenly  Father— the  house- 
hold of  faith.  His  children  should  recognize 
the  law  of  love  to  Him  and  to  all  men,  as  above 
tradition  or  ceremony.  That  a  brother  is  poor 
or  sick,  does  not  free  us  from  obligation;  on 
the  contrary,  as  the  feeble  or  deformed  child 
in  the  family  receives  double  love,  so  should 
we  be  tender  with  these  feeble  ones.  That  a 
sister  neglects  to  return  call  for  call,  should 
only  remind  us  of  our  own  obligation. 

We  need  frequent  reminders  that  we  are  not 
under  society's  customs,  but  under  God's  law, 
and  that  no  tradition  either  of  society  or  busi- 
ness can  make  the  law  void. 

Above  all,  let  there  be  no  mistake  concern- 
ing our  duty  to  God.  Let  no  tradition  of  men 
divert  us  from  the  one  way  of  salvation.  Be- 
lief in  Christ,  the  obedience  of  faith,  is  our  ful- 
fillment of  the  law. 


XXIV. 

MEDITATION. 


"Thou  shalt  meditate  therein." — Joshua  i.  8. 

TXTRITERS  on  health  say  that  our  genera- 
*^  tion  is  one  of  dyspeptics.  We  live 
under  high  pressure  and  have  scarcely  leisure 
to  eat.  Moderation,  not  in  quantity,  but  in 
the  manner  of  eating,  and  in  the  speed  with 
which  we  go  from  the  table  to  work,  would 
promote  digestion,  and  increase  our  comfort 
and  efficiency. 

What  eating  and  digestion  are  to  the  body, 
reading  and  meditation  are  to  the  mind.  The 
great  eater  is  not  necessarily  strong,  neither  is 
the  greater  reader  necessarily  wise.  There  are 
young  ladies  and  gentlemen  who  take  a  book  a 
day  from  the  library,  but  with  all  their  reading 
learn  very  little.  The  books  which  do  us  good 
are  those  we  digest.  There  is  little  profit  in 
the  careless  reading  even  of  profitable  books. 
The  great  Bible  reader  may  be  anything  but 
a  healthy  Christian.  One  chapter  studied  for 
(280) 


Meditation.  281 

an  hour  may  yield  more  meat  than  will  be 
found  in  twenty  chapters  in  an  hour's  hasty 
reading. 

God's  message  to  the  children  of  Israel,  by 
the  mouth  of  Joshua,  established  the  true 
method  of  Bible  study.  "This  book  of  the 
law  shall  not  depart  out  of  thy  mouth,  but 
thou  shalt  meditate  therein  day  and  night; 
that  thou  mayest  observe  to  do  according  to 
all  that  is  written  therein." 

Simply  reading  the  Bible  is  not  obedience. 
"These  words  which  I  command  thee  shall  be 
in  thine  heart" — that  is,  Thou  shalt  think  of 
them — "when  thou  sittest  down,  and  when  thou 
walkest  by  the  way,  and  when  thou  liest  down, 
and  when  thou  risest  up."  Paul's  advice  to 
Timothy  was:  "Meditate  on  these  things; 
give  thyself  wholly  to  them,  that  thy  profiting 
may  appear." 

Our  age  and  Christianity  claim  to  be  very 
practical.  We  believe  in  activity — in  work 
rather  than  in  thought.  Our  sermons  must  be 
short  and  pointed ;  our  prayer-meetings  must 
have  variety;  our  prayers  must  be  specific; 
our  Sabbath-schools  and  revival  services  must 
be  according  to  the  models  of  certain  success- 
ful workers.  We  must  have  five  or  six  Bible 
expositions  a  day  at  conventions.  We  must 
read  the  Bible  through  every  year,  and  be  able 


282  Meditation. 

to  recite  the  Golden  Texts  at  the  end  of  each 
quarter. 

This  is  all  good ;  but  it  may,  like  our  hur- 
ried way  of  doing  business,  lead  to  evil.  We 
have  no  time  for  quiet  thought.  The  Sabbath- 
school  lessons,  moreover,  are  prepared  for  us 
by  good  and  wise  men.  We  can  simply  read 
them  over  and  meet  our  classes.  If  we  would 
find  a  Bible  text,  the  concordance  enables  us 
to  turn  to  it  without  delay.  Any  question  of 
Bible  history  or  geography  may  be  settled  at 
once  by  the  lesson  leaves,  or  commentaries,  or 
Bible  dictionaries.  Would  we  have  an  illustra- 
tion? there  are  books  full  of  them.  We  do  not 
feel  the  need  of  close  study.  Why  should  we 
go  into  our  closets  for  what  our  libraries  will 
furnish?  Why  spend  hours  in  thought  over 
that  which  we  can  learn  from  books  in  as  many 
minutes?  A  little  thought  will  show  good 
reasons,  not  for  throwing  aside  commentaries 
and  other  helps,  but  for  using  them  only  as 
helps ;  for  making  them  aid,  rather  than  take, 
the  place  of  Christian  meditation. 

And,  first,  religious  meditation  is  necessary 
to  knowledge  of  the  Bible.  Things  easily  got- 
ten are  easily  lost.  The  college  boy  who  uses 
translations  and  keys  may  recite  well,  but  he 
learns  little.  There  is  no  excellence  in  any- 
thing without  work.     That  which  is  learned 


Meditation.  283 

without  study  is  quickly  forgotten.  Dr.  Thomas 
E.  Thomas,  whose  preaching  many  remem- 
ber, would  not  use  a  concordance.  If  he  wished 
a  particular  text,  he  looked  for  it  in  the  Bible 
until  he  found  it.  Once  found,  he  knew  where 
it  was,  and  did  not  need  to  look  for  it  again. 

Hasty  students  may  think  it  folly  to  spend 
time  in  seeking  what  a  concordance  would 
instantly  give;  but  time  so  spent  made  Dr. 
Thomas  one  of  the  best  Bible  scholars  in  the 
Church.  So  the  same  hasty  students  may  de- 
clare against  spending  time  in  the  study  of 
passages  whose  interpretation  we  can  find  in 
lesson  leaves  or  in  books;  but  time  so  spent 
gives  true  and  enduring  knowledge. 

Again.  Religious  meditation  is  necessary  to 
spiritual  growth.  The  Spirit  may  sanctify 
through  the  Word  hastily  read,  but  He  more 
frequently  uses  the  Word  read  and  digested. 
We  are  in  danger,  through  lack  of  meditation, 
of  a  dyspeptic  type  of  Christianity.  Paul 
directed  Timothy  to  "meditate,  that  his  pro- 
fiting might  appear."  A  mark  of  the  godly 
man  described  in  the  First  Psalm  is:  "In  his 
law  doth  he  meditate  day  and  night."  A  secret 
of  the  godly  character  of  the  patriarch  Isaac 
is  found  in  these  words:  "And  Isaac  went 
out  to  meditate  in  the  field  at  the  even-tide." 
It  was  probably  his  custom. 


284  Meditation. 

The  word  rendered  meditation  in  this  and 
other  passages  is  sometimes  very  properly  ren- 
dered prayer  and  communication.  Religious 
meditation  is  communion  with  God,  and  can 
not  be  separated  from  prayer.  Indeed,  a  cer- 
tain writer  calls  it  the  nurse  of  prayer;  and 
another  the  mother  of  prayer.  In  meditation, 
the  soul  dwells  on  the  divine  character ;  on  the 
love,  justice  and  fatherhood  of  God;  on  the 
atonement  of  Christ ;  on  the  work  of  the  Spirit. 
It  sees  the  beauty  of  the  divine  character,  and 
insensibly  grows  into  its  likeness.  It  dwells  on 
the  commands  of  the  Bible.  "I  will  meditate 
[said  the  Psalmist]  in  thy  precepts."  "0  how 
I  love  thy  law;  it  is  my  meditation  all  the 
day."  The  soul  dwells  also  on  the  works  of 
God — on  creation  and  providence.  "I  medi- 
tate on  all  thy  works ;  I  muse  on  the  works  of 
thy  hands."  It  dwells,  also,  on  the  duty  it 
owes  to  God  to  keep  His  commandments,  both 
in  the  letter  and  spirit;  to  repent  of  sin;  to 
grow  in  grace,  and  to  render  a  willing  service. 
It  obeys  the  direction  of  the  wise  man,  ''Pon- 
der the  path  of  thy  feet."  It  dwells  on  the 
promises  with  unspeakable  joy.  Meditation 
gives  reality  to  the  promises.  It  gives  a  fore- 
taste of  heaven's  joy.  Jerome  calls  it  his  "  par- 
adise ; "  and  another  writer  "the  portal  through 
which  we  enter  glory."     Basil  speaks  of  it  as 


Meditation.  285 

"a  treasury  where  all  the  graces  are  locked 
up."  "By  meditation,"  says  Bishop  Hall,  "we 
find  secret  enemies  in  our  souls,  and  drive  them 
out.  We  learn  to  use  all  good  means,  and  add 
light  to  our  knowledge,  heat  to  our  affection, 
and  life  to  our  devotion.  We  see  our  Savior 
with  Stephen;  talk  with  God,  as  did  Moses; 
and  with  Paul  are  caught  up  into  the  third 
heaven. 

Religious  meditation  is  necessary,  also,  to 
usefulness.  The  efficient  Christian  is  the  think- 
ing Christian.  He  may  not  be  so  radical  as 
some.  He  may  not  be  prompt  with  his  expe- 
rience, nor  so  much  before  the  people  in  public 
work ;  but  his  zeal  will  be  according  to  knowl- 
edge. He  will  be  a  safe  counselor  and  leader. 
The  Church  suffers  from  the  leadership  of  men 
who  mean  well,  but  act  without  thought ;  or 
whose  meditation  is  according  to  the  rules  of 
worldly  prudence,  rather  than  upon  the  Word 
of  God.  Good  causes  often  suffer  from  blows 
struck  when  the  iron  is  cold,  or  without  calcu- 
lation as  to  their  effect. 

The  men  who  have  left  the  best  marks  on 
the  Church  have  been  meditative  men — not 
dreamy  and  sluggish,  but  men  who  mingled 
meditation  and  active  effort  in  proper  propor- 
tions. Some  one  says,  "  That  the  men  for  the 
day  are  men  of  action,  but  the  men  for  the 


286  Meditation. 

years  are  men  of  thought."  Under  such  men 
the  Church  has  prospered. 

They  have  been  prepared  for  their  leadership 
sometimes  by  long  periods  of  retirement,  which 
gave  opportunity  for  meditation.  Moses  was 
fitted  for  his  great  work  by  forty  years  in  the 
wilderness.  Elijah  and  John  the  Baptist  had 
like  seasons  of  solitude.  Luther  had  oppor- 
tunities for  meditation  in  the  monastery,  and 
John  Knox  in  the  French  galleys.  The  Savior, 
also,  prepared  for  His  work  first  by  thirty  years 
of  comparative  retirement  and  by  forty  days 
in  the  wilderness,  and  afterward  by  frequently 
withdrawing  from  His  disciples  to  solitary 
places.  The  oft-repeated  statements  of  the 
Gospels,  that  He  withdrew  to  a  solitary  place, 
or  to  a  mountain,  or  to  a  desert  place,  show 
His  estimate  of  religious  meditation. 

But  some  active  Christian  worker  will  say, 
May  not  meditation  be  excessive?  May  we 
not  make  the  mistake  of  the  old  Essenes  and 
of  the  monks  of  the  Middle  Ages,  who  did 
nothing  but  meditate  ?  who  lived  in  caves  and 
monastic  cells?  May  Ave  not  neglect  active 
duties?  Two  extremes  are  to  be  avoided. 
Meditation  must  be  a  means,  rather  than  an 
end.  It  must  be  a  preparation  for  active  effort. 
It  will  be  such  to  him  whose  heart  is  right, 
and  who  in  the  true  spirit  studies  the  Word  of 


Meditation.  287 

God.  The  Scriptures  give  no  countenance  to 
the  idea  of  a  monastic  life.  They  justify  no 
man  in  robbing  the  world  of  labor,  either  phy- 
sical or  mental.  They  give  no  countenance  to 
that  type  of  Christianity  which  puts  medita- 
tion in  the  place  of  Christian  work.  The  di- 
rection of  the  text  is,  "Thou  shalt  meditate 
therein."  What  for?  Simply  to  improve  the 
mind  or  the  heart?  Simply  because  medita- 
tion is  pleasant?  Far  from  it.  "Thou  shalt 
meditate  therein  day  and  night,  that  thou  may- 
est  observe  to  do  according  to  all  that  is  writ- 
ten therein." 

The  true  Christian  studies  God's  Word  with 
a  purpose,  and  that  purpose  is  to  learn  how  he 
may  best  serve  God  and  benefit  his  fellow-men. 
The  service  of  such  an  one  will  be  more  effect- 
ive than  that  of  the  student  who  studies  all 
the  time  from  love  of  study,  or  that  of  the 
restless  spirit  always  on  the  rush  from  love  of 
bustle. 

The  Christian  should  have  his  time  for  medi- 
tation. Those  who  can  take  it  will  find  the 
evening,  Isaac's  time,  well  chosen.  The  day's 
work  is  done,  and  the  cares  of  business  can  be 
dismissed.  The  time  of  meditation  will  be  a 
bar  to  keep  these  cares  from  hours  of  rest  and 
quiet  home  enjoyment.  It  will  clear  the  con- 
science and  sweeten  sleep. 


288  Meditation, 

No  one,  however,  need  confine  himself  to  a 
particular  time.  The  closet  of  Scripture  is  not 
necessarily  a  place  with  a  real  door  which  may 
be  shut.  We  may  enter  it  in  our  offices  or 
parlors,  and  shut  the  door  by  a  thought  as  eas- 
ily as  we  shut  our  eyes.  In  the  intervals  of 
business,  and  whenever  there  is  opportunity, 
our  thoughts  can  turn  to  God's  commands  and 
promises. 

The  lover  may  have  a  set  time  to  write  to 
and  think  of  his  beloved,  but  his  thoughts  will 
not  be  confined  by  hours  or  minutes.  They 
will  turn  to  her  at  every  opportunity.  So  he 
who  loves  God  will  think  of  and  delight  in 
Him.  He  will  find  meditation  not  only  a  duty, 
but  a  pleasure.  He  will  "meditate  day  and 
night."  He  can  say,  "My  soul  shall  be  satis- 
fied when  I  remember  thee  upon  my  bed,  and 
meditate  on  thee  in  the  night  watches." 

Many  persons  waste  time  in  unprofitable 
thought.  They  build  castles  in  the  air.  They 
lie  awake  at  night  to  imagine  themselves  heroes 
or  heroines  in  wonderful  transactions.  They 
dream  of  plans  which  can  not  be  realized,  and 
would  be  unsatisfactory  if  they  could.  This 
day-dreaming  is  not  all  clone  by  children,  nor 
by  young  and  romantic  people.  It  is  largely 
a  matter  of  habit,  and  many  who  know  its  folly 
yield  to  it. 


Meditation.  289 

Some  waste  time,  in  which  they  might  make 
a  living,  in  imagining  the  road  to  wealth.  Some 
take  their  business  and  household  troubles  to 
bed  and  dream  of  them  before  and  after  they 
are  asleep.  Some  go  over  and  over  the  griev- 
ances they  have  against  their  fellows,  and  toss 
about  in  restless,  sleepy  anger. 

The  effect  of  such  thoughts  is  unhealthy  to 
body  and  mind.  It  would  be  better  to  spend 
spare  moments  during  the  day  and  wakeful 
moments  at  night  on  some  precious  promise, 
or  in  contemplation  of  Christ.  This  would 
quiet,  and  refresh,  and  improve  the  mind.  It 
would  be  a  means  of  sanctification. 

It  would  also  be,  as  we  have  seen,  a  pleasure. 
Those  who  have  tried  it  can  say  with  the 
Psalmist,  "I  will  be  glad  in  the  Lord;  my 
meditation  of  him  shall  be  sweet."  It  increases 
our  acquaintance  with  and  love  for  Him  who 
is  chiefest  among  ten  thousand,  and  altogether 
lovely.  It  prepares  us  for  heaven,  and  is  a 
foretaste  of  heaven. 

My  friends,  the  sermon  is  done,  so  far  as  the 
preaching  is  concerned.  It  remains  for  you  to 
to  make  practical  application  by  meditation. 
Have  you  a  set  time  for  religious  meditation, 
for  private  Bible  study  and  devotion  ?  Some 
answer,  No.  Some  admit  that  they  do  not 
take  the  pleasure  they  should  in  such  exercise. 
19 


290  Meditation. 

The  remedy  is  in  obedience  to  the  command 
of  the  text.  Prayerful  study  of  God's  Word 
will  beget  desire,  and  desire  will  be  satisfied 
in  communion  with  God. 


XXV. 

THE   SANCTUARY. 


"How  amiable  are  thy  tabernacles,  0  Lord  of  hosts!" — Ps.  lxxxiv.  1. 

TMAGINATION  is  not  always  a  safe  guide, 
yet  it  may  be  profitable  to  follow  its  lead- 
ing in  the  study  of  this  text. 

We  are  with  David,  the  poet  king,  the  writer 
of  this  Psalm.  He  is  not  in  Jerusalem.  We 
see  no  palace  nor  crown  nor  scepter.  The 
scene  is  in  the  wilderness,  and  the  king  is  a 
wanderer,  with  only  a  few  faithful  followers. 
Nor  is  this  all.  He  knows  that  sorrow  of 
which  the  poet  wrote,  "How  sharper  than  a 
serpent's  tooth  it  is  to  have  a  thankless  child." 
His  son,  his  loved  and  cherished  Absalom,  is 
author  of  his  distress.  Absalom  rules  in  Jeru- 
salem, and  David  hides,  with  a  price  on  his 
head,  in  the  mountains. 

It  is  to  times  of  sadness  and  distress  that 
the  world  owes  many  of  its  choicest  writings. 
The  "Pilgrim's  Progress"  was  written  in  a 
jail.  So  the  harp  of  David  gave  its  sweetest 
sounds  in  the  wilderness.  We  can  suppose 
(291) 


292  The  Sanctuary. 

that  as  the  Psalmist  lay  with  his  eyes  to  the 
stars,  and  his  thoughts  beyond  on  the  God 
Who  made  them,  he  conceived  such  Psalms 
as  the  Nineteenth — "The  heavens  declare  the 
glory  of  Grod  and  the  firmament  showeth  his 
handiwork."  At  such  times,  too,  his  thoughts 
went  back  to  Jerusalem,  and  to  the  services  of 
the  tabernacle,  in  which  he  had  taken  delight. 
How  even  appreciated  blessings  brighten  as 
they  take  their  flight,  How  delightful  were 
the  hymns,  the  prayers,  and  the  sacrifices  to 
one  who  could  no  longer  hear  and  take  part  in 
them.  What  could  be  more  natural  than  the 
outburst  of  this  Psalm,  "How  amiable  are  thy 
tabernacles,  0  Lord  of  hosts!  "  "My  soul  long- 
eth,  yea,  even  fainteth,  for  the  courts  of  the 
Lord."  "When  shall  I  come  and  appear  be- 
fore God?" 

The  word  amiable  means  lovable,  or  lovely 
and  beloved.  The  tabernacles  were  the  place 
of  worship.  The  temple  was  not  yet  built. 
They  were  the  different  apartments  of  the 
tabernacle  of  Moses.  Put  into  modern  words 
the  Psalmist's  thought  is  this:  "How  delight- 
ful to  me  is  the  Church  of  God.  I  long — I  am 
hungry  for  its  services.  Oh,  when  will  this 
wandering  cease?  when  shall  I  again  go  to  the 
house  of  God?" 

That  the  child  of  God  should  love  God's 


The  Sanctuary.  293 

house  is  as  natural  as  that  children  should  love 
their  homes.  It  is  his  home.  God  is  indeed 
everywhere,  and  the  soul  may  find  Him  where 
it  will,  yet  is  He  especially  present  in  His 
sanctuary.  There  prayer  is  made  and  praise 
is  sung,  and  there  His  ministers  speak  His 
Word. 

It  is  God's  command  that  the  place  of  His 
"  honor  "  be  honored.  His  ancient  people  were 
to  associate  in  their  affection  His  house  and 
His  day.  Twice  He  commanded  them,  "Ye 
shall  keep  my  Sabbaths  and  reverence  my 
sanctuary;  I  am  the  Lord."  His  people  in 
every  age  reply,  "  I  have  loved  the  habitation 
of  thy  house,  the  place  where  thine  honor 
dwelleth."     It  is  to  them  a  spiritual  home. 

Home  love  is  a  growth.  Families  that  move 
often,  disturb  its  development.  So  the  love  of 
God's  house  is  strongest  where  time  allows  its 
roots  to  fix  themselves.  He  who  moves  about 
from  church  to  church,  or  leaves  his  pew 
empty  to  run  after  novelties,  has  little  of  it. 
On  the  other  hand,  those  born  in  the  Church 
and  raised  in  it,  love  it  with  increasing  affec- 
tion. Their  seats  are  never  empty.  Their 
hearts  are  always  in  the  service.  They  are 
glad  when  it  is  said,  "Come,  let  us  go  up  to 
the  house  of  the  Lord."  With  the  Psalmist 
they  say,  "How  amiable  are  thy  tabernacles, 


294  The  Sanctuary. 

0  Lord  of  hosts ! "  When  long  hindered  from 
attendance,  they  feel  their  loss,  and  are  home- 
sick for  the  service.  "My  soul  longeth,  yea, 
even  fainteth,  for  the  courts  of  the  Lord." 
They  remember  its  stones ;  even  these,  with 
its  boards,  its  seats,  pulpit  and  ornaments,  are 
precious.  No  entertainment,  no  amusement  is 
so  delightful  as  its  services.  No  place  has 
such  attractions.  "I  had  rather  be  a  door- 
keeper in  the  house  of  my  God  than  to  dwell 
in  the  tents  of  wickedness."  I  had  rather  be 
sexton  and  live  in  the  church  than  dwell  in  a 
palace  without  Church  privileges. 

"O  Lord  of  worlds  above, 

How  pleasant  and  how  fair, 
The  dwellings  of  Thy  love, 
Thine  earthly  temples  are. 
To  Thine  abode  my  heart  aspires 
With  warm  desires  to  see  my  God. 

Christians  should  cultivate  the  love  of  God's 
house.  There  is  room  also  for  praiseworthy 
ambition  and  pride  in  its  outward  and  inward 
appearance.  "See,  now,"  said  David,  "I  dwell 
in  a  house  of  cedar,  but  the  ark  of  God  clwell- 
eth  in  curtains,"  or  in  a  tent.  This  thought 
led  to  the  building  of  the  temple.  "  Lo,  I  dwell 
in  a  palace,  but  I  worship  God  in  a  poor  place," 
has  led  men  again  and  again  to  build  suitable 
churches,  or  to  repair  and  beautify  as  appeared 
necessary. 


The  Sanctuary.  295 

It  is  not  reasonable  that  people  in  good  cir- 
cumstances should  live  in  fine  houses  and  have 
fine  furniture,  while  their  houses  of  worship 
are  mean  structures.  Shall  they  clean  house 
in  the  spring  and  leave  their  church  uncleaned? 
Shall  they  paint  and  upholster  and  repair, 
while  the  church  is  dingy  and  in  decay  ?  Shall 
their  lawns  be  smooth  and  their  flower-beds 
well  kept,  while  weeds  and  wild  grass  disfig- 
ure their  churchyard?  Shall  they  put  their 
money  in  bonds,  while  mortgages  or  floating 
debts  encumber  the  church?  The  house  of 
God  should  be  as  fine,  or  finer,  and  as  neat 
and  well  kept,  as  the  homes  of  those  who  wor- 
ship in  it,  and  it  should  be  out  of  debt.  Stran- 
gers should  be  welcomed  to  a  place  not  inferior 
to  the  company-rooms  of  those  who  receive 
them.  The  rich  and  poor  should  meet  together 
and  feel  that  they  have  common  rights  in  His 
house,  Who  said:  "The  glory  of  Lebanon 
shall  come  unto  thee,  the  fir-tree,  the  pine-tree 
and  the  box  together,  to  beautify  the  place  of 
my  sanctuary." 

Children  should  be  taught  to  love  the  Church, 
and  to  interest  themselves  in  its  care.  They 
will  thus  be  more  readily  interested  in  its  serv- 
ices, and  accept  the  truths  preached.  The 
seeds  of  an  early  affection  thus  planted  will 
bear  fruit  to  God's  glory.    Moreover,  the  early 


296  The  Sanctuary. 

recollection  will  be  a  delight.  I  know  that 
many  persons  joke  on  this  subject.  They  tell 
of  enforced  church  attendance ;  of  long  sermons, 
stiff  seats  and  aching  backs ;  of  Sabbath  as  a 
dull  and  dreary  day.  Such  talk  is  on  a  par  with 
the  standard  joke  about  mothers-in-law.  There 
may  be  vicious  and  unreasonable  mothers-in- 
law,  so  there  may  be  families  where  Sabbath 
is  a  torment,  but  they  are  the  exception. 

My  experience  is  probably  that  of  most 
Christians.  The  day  was  one  to  be  remem- 
bered with  pleasure.  True,  we  kept  it  accord- 
ing to  the  Commandment.  There  were  no 
plays,  we  ate  cold  dinners  and  attended  church 
and  read  good  books  and  studied  the  cate- 
chism. Among  my  early  recollections,  there 
are  none  pleasanter  than  those  of  the  Sabbath 
and  of  the  church.  The  old  church  has  been 
torn  down  and  a  new  one  stands  in  its  place ;  but 
it  does  not  matter.  I  have  a  picture  of  it.  I  can 
see  its  steep  stairs,  its  stiff  seats  and  its  pre- 
tending pulpit,  and  the  picture  is  a  continual 
pleasure. 

The  comeliness  or  lovableness  of  the  Church 
is  not  in  its  building.  We  love  it  because 
it  is  the  place  of  prayer  and  praise;  the 
place  where  God's  honor  dwells.  So  we 
love  the  forms  of  the  service,  but  these  forms 
may  take  the  place  of  worship,  and  devotion 


The  Sanctuary.  297 

be  lost  in  ritualism.  So  the  Church,  its 
buildings  and  its  temporal  prosperity  may  inter- 
est some  who  have  no  love  for  its  worship. 
It  is  possible  to  make  the  Church  an  idol,  and 
give  to  it  the  affection  which  should  be  God's. 
Its  creed  may  take  the  place  of  religion  and 
its  rules  that  of  faith. 

The  child  of  G-od  loves  the  Church  because 
it  is  God's  house,  and  the  worship  because  it 
is  His  worship.  He  delights  in  both  because 
God  is  in  them — because  it  is  his  Father's 
house. 

"Home  's  not  merely  four  square  walls, 
Though  with  pictures  hung  and  gilded ; 
Home  is  where  affection  reigns, 
Filled  with  shrines  the  heart  has  builded." 

So  the  Church  is  not  merely  four  walls  with 
roof  and  pulpit  and  pews  and  a  steeple. 
It  is  the  place  where  God  is  worshiped  in 
love,  and  where  every  heart  is  a  shrine  for 
His  praise.  It  is  amiable  and  lovely  be- 
cause God  is  love  and  is  in  the  midst.  Its 
prayers  are  delightful  because  offered  in  His 
ear  Who  delights  to  answer.  Its  songs  arc 
the  praises  of  our  Redeemer.  Its  sermons 
are  the  story  of  His  salvation. 

Every  one  should  have  a  church  home,  and 
should  worship  there.  Regular  habits  are  im- 
portant in  spiritual  as  well  as  temporal  mat- 


298  The  Sanctuary. 

ters.  Eating  one  day  at  one  restaurant  and 
another  day  at  another  is  apt  to  make 
one  dyspeptic.  So  running  after  pulpit  nov- 
elty is,  spiritually,  unhealthful.  Every  one 
should,  when  it  is  possible,  eat  at  his  own  table 
and  worship  at  his  own  church.  Moreover, 
spiritual  as  well  as  temporal  food  should  be 
taken  regularly.  We  go  to  the  table  at  the 
23roper  time  as  a  matter  of  course ;  so  we  should 
go  to  church. 

Christians  have  in  every  age  dedicated  their 
churches  to  the  worship  of  God.  Boards  of 
trustees  simply  hold  them,  according  to  the 
forms  of  law,  for  Him.  How  shall  their  trust 
be  administered  for  His  glory?  Shall  they 
have  service  twice  on  Sabbath  and  close  the 
house  for  the  week?  or  shall  it  be  opened  for 
every  good  purpose  ?  There  is  a  growing  dis- 
position on  the  part  of  church  officers,  especially 
in  cities,  to  close  their  sanctuaries  against 
everything  but  the  formal  worship  of  God. 
There  is  reason  for  this  tendency,  but  it  should 
not  carry  us  too  far.  The  sanctuary  may  be 
made  to  glorify  God  on  week  days  as  well  as 
on  the  Sabbath.  Churches  central  to  popula- 
tion should  be  rallying  points  for  every  good 
cause.  Benevolent  societies  and  charitable 
associations  may  be  helped,  and  in  turn  may 
help  the  church.    Their  proper  use  of  the  sane- 


The  Sanctuary.  299 

tuary  will  better  fulfill  the  spirit  of  its  dedica- 
tion than  the  most  solemn  idleness. 

The  loveliness  of  the  Church  may  be  mani- 
fest in  the  increase  of  Christian  sociability, 
and  no  better  centre  for  this  sociability  can  be 
found  than  the  church  building.  I  believe  in 
church  sociables  and  in  various  entertainments 
for  old  and  young.  It  may  not  be  possible  for 
the  Church  to  furnish  all  the  entertainment  its 
youth  require,  but  the  nearer  it  can  do  this, 
the  better  both  for  the  youth  and  for  itself. 
The  best  protest  against  sinful  folly  is  the  pro- 
vision of  something  hotter.  Healthful  amuse- 
ment may  be  the  means  of  honoring  God  and 
of  saving  souls.  It  may  keep  people  from  in- 
iquity and  lead  them  to  Christ.  Moreover, 
the  old  and  young  should  be  acquainted  with 
and  interested  in  each  other.  Of  course  there 
are  bounds  which  must  be  observed  in  the 
social  intercourse  and  amusements  of  the 
Church.  There  are  social  leaders  who  must 
be  held  in  check.  Churches  are  sometimes 
turned  into  variety  shows,  and  lotteries  are 
run  in  the  interest  of  missions  or  Sabbath- 
schools.  Church  fairs  are  not  always  con- 
ducted fairly.  Could  our  Savior  in  bodily 
presence  attend  some  in  which  the  modern 
contrivances  for  obtaining  money  are  in  opera- 
tion, He  would  say  as  to  the  traders  in  the 


300  The  Sanctuary. 

temple,  "Take  these  things  hence."  His 
words,  however,  would  not  condemn  legitimate 
amusement,  nor  prove  that  properly  conducted 
fairs  may  not  promote  His  glory. 

It  is  the  fashion  of  some  who  see  only  the 
abuses,  or  who  hold  unwarranted  views  of 
the  sacredness  of  church  buildings,  to  class 
fairs  and  similar  entertainments  as  abomina- 
tions in  the  holy  place.  I  have  no  sympathy 
with  such  sweeping  condemnation.  There  is 
nothing  in  the  brick  and  mortar  of  our 
churches,  nor  in  the  service  of  dedication,  to 
shut  out  healthful  entertainment  or  honest 
effort  to  raise  money  for  good  causes.  Church 
fairs  may  be  a  means  of  good.  The  fact  that 
feeble  congregations  need  the  '  money  they 
bring,  and  that  missionary  societies  increase 
their  receipts  by  them,  is  the  least  argument 
in  their  favor.  They  bring  together  the  peo- 
ple of  the  congregation,  and  often  the  people 
of  various  congregations.  They  interest  old 
and  young  together  in  the  work  of  the  Master. 
Even  children  are  given  something  to  do,  and 
are  so  identified  with  the  Church.  Where 
funds  are  to  be  raised  for  missions,  they  are 
interested  in  missions,  and  not  infrequently  are 
impressed  as  to  their  own  Gospel  privileges 
and  duties.  The  fact  that  abuses  are  possible, 
and  that  dissensions  arise,  should  only  lead  to 


The  Sanctuary.  301 

care  on  the  part  of  those  who  direct  the  work 
of  the  Church. 

If  we  would  rightly  use  the  sanctuary,  we 
must  remember  its  character,  and  avoid  what 
is  evil,  or  has  the  appearance  of  evil,  as  well 
as  all  that  is  irreverent  or  calculated  to  destroy 
serious  thoughts.  We  can  not  feel  the  true 
loveliness  of  the  Church  if  we  forget  the  God 
Who  is  in  the  midst  of  her.  We  can  not  be 
truly  blessed  in  the  sanctuary  service  if  we  for- 
get that  its  chief  object  is  the  glory  of  God. 
We  can  not  enter  into  that  service  with  proper 
spirit  until  we  have,  first  of  all,  given  the  serv- 
ice of  our  hearts. 

The  true  way  to  use  the  Church  and  to  honor 
God  is,  first  of  all,  to  trust  His  Word,  and  ac- 
cept the  salvation  He  offers  in  Christ.  "Of 
Zion,"  says  the  Psalmist,  "  it  shall  be  said,  This 
and  that  man  was  born  in  her."  Of  our  Zion  we 
say,  "I  was  born  there."  The  sanctuary  in  which 
we  were  led  to  Christ  is  to  us  an  amiable  taber- 
nacle— a  place  to  love.  We  are  earnest  and 
zealous  for  its  welfare.  Our  love  for  it  is  one 
with  our  love  to  Christ,  and  constrains  faith- 
fulness to  Him.  As  we  see  others  who  have 
no  hope  in  Christ,  it  constrains  the  desire, 
Would  that  they,  too,  may  be  born  there,  that 
by  the  Spirit's  power  they  may  become  mem- 
bers of  the  household  of  faith  and  heirs  of 
blessing  in  the  upper  and  better  sanctuary. 


XXVI. 
PRAISE. 


"It  is  good  to  sing  praises  unto  our  God." — Psalm  cxlvii.  1. 

"VTO  command  of  God's  Word  is  so  often  re- 
peated  as  the  command  to  praise  Him. 
The  words,  "Praise  ye  the  Lord,"  occur  more 
than  twenty  times  in  the  Psalms  alone.  There 
are  also  exhortations  to  'sing  unto  Him,"  to 
"praise  Him  in  song,"  to  "sing  of  mercy  and 
judgment." 

There  are  calls  to  praise  Him  in  solo, 
"Praise  the  Lord,  0  my  soul;"  and  in  the 
chorus  of  the  congregation,  "Praise  God  in 
his  sanctuary."  "In  the  midst  of  the  congre- 
gation will  I  praise  thee."  "Let  everything 
that  hath  breath  praise  the  Lord."  There 
are  exhortations  to  use  suitable  instruments. 
"Praise  him  with  the  sound  of  the  trumpet." 
"Praise  him  with  the  psaltery  and  harp." 
"Praise  him  with  the  timbrel  and  dance." 
"Praise  him  with  stringed  instruments  and 
organs."  "  Praise  him  upon  the  loud  cymbals." 
Like  exhortations,  enough  to  fill  the  time  of  a 
sermon,  might  be  found. 
(302) 


Praise.  303 

The  history  of  sacred  music  begins  where 
creation  began.  The  angels,  the  first  creatures 
of  God's  hand,  worshiped  Him.  "To  thee 
cherubim  and  seraphim  continually  do  cry, 
Holy,  holy,  holy,  Lord  God  of  hosts."  It  is 
not  recorded  that  Adam  and  Eve  sang  in  Par- 
adise; but,  of  course,  they  did,  for  the  joys  of 
Eden  could  not  be  separated  from  song.  The 
mouth  is  always  full  of  music  when  the  heart 
is  full  of  love.  It  is  recorded  that  "the  morn- 
ing stars  sang  together,  and  all  the  sons  of 
God  shouted  for  joy."  Their  song  was  one  of 
praise  for  the  goodness  which  made  man  in 
the  divine  image,  and  gave  him  a  perfect  earth 
for  his  home. 

The  first  sacred  songs  were  songs  of  praise ; 
and,  we  may  add,  the  best  sacred  songs  are  still 
songs  of  praise.  The  masters  of  music  are 
those  whose  works  best  realize  the  idea  of 
worship.  There  are,  indeed,  magnificent  min- 
ors— confessions  of  sin  and  pleading  prayers 
for  the  favor  of  Gocl;  but  the  wealth  of  the 
greatest  musical  minds  has  spent  itself  in  Te 
Deums  and  glorias,  and  jubilates  and  magni- 
ficates;  in  ascriptions  of  praise  to  Gocl;  in 
adoration  of  His  power — "King  of  kings  and 
Lord  of  lords;"  and  of  His  holiness  and 
mercy. 

The  great  songs  of  the  Jewish  people  were 


304  Praise. 

songs  of  thanksgiving.  The  songs  of  Moses, 
and  Deborah,  and  Miriam,  are  recitations  of 
God's  doings,  and  full  of  praise.  Their  melodies 
have  not  been  preserved,  but  the  words  them- 
selves suggest  movements  full  of  joy.  The 
songs  of  David  and  of  Asaph  are  the  perfection 
of  praise.  When  King  Hezekiah  commanded 
to  sing  praises  unto  the  Lord  with  the  words 
of  David  and  Asaph  the  Seer,  they  sang  praises 
with  gladness.  The  account  .given  of  their 
service  in  Second  Chronicles,  opens  the  doors 
of  the  temple  at  Jerusalem,  and  admits  us  to 
its  worship,  which,  so  far  as  its  music  is  con- 
cerned, surpasses  anything  in  modern  times. 
There  is  a  vast  orchestra  of  Levites  with  cym- 
bals, psalteries,  harps  and  other  instruments, 
the  sounds  of  which  are  now  unknown.  Then 
there  is  a  responding  orchestra  of  priests  with 
trumpets ;  there  is  a  vast  company  of  singers, 
and  the  whole  congregation  of  Israel  to  swell 
the  sound.  And  when  the  burnt-offering  began, 
then  the  song  of  the  Lord  also  began,  with 
trumpets  and  with  the  instruments  ordained 
by  David.  And  the  congregation  worshiped, 
and  the  singers  sang,  and  the  trumpeters 
sounded ;  and  all  this  was  continued  until  the 
burnt-offering  was  finished.  "  And  they  sang 
praises  with  gladness."  The  atmosphere  of 
the  whole  ritual  was  one  of  praise.     The  cym- 


Praise.  305 

bals,  and  timbrels,  and  harps,  and  organs,  and 
trumpets,  and  stringed  instruments,  with  the 
voices  of  the  multitude,  and  the  dance  or  sway- 
ing of  the  bodies  to  and  fro,  in  time  to  the 
music,  are  a  picture  of  hearty  joy  and  thanks- 
giving. 

The  early  Christian  Church  has  left  little 
record  of  its  music,  beyond  the  fact  that  it  had 
hymns  of  praise.  Christ  and  His  disciples 
sang  a  hymn  at  the  institution  of  the  Supper. 
The  disciples  admonished  each  other  "with 
psalms,  and  hymns,  and  spiritual  songs,  sing- 
ing with  grace  in  their  hearts  to  the  Lord;" 
and  Paul  and  Silas,  in  prison,  sang  praises  to 
God.  It  is  not  impossible  nor  improbable  that 
some  of  these  songs  were  handed  clown  from 
parents  to  children,  and  from  congregation  to 
congregation,  until  the  time  of  Gregory,  and 
were  his  inspiration  in  the  musical  work  which 
has  perpetuated  his  name.  It  is  pleasant  to 
believe,  as  we  sing  such  tunes  as  "Olmutz,"  or 
the  arrangement  of  the  Lord's  Prayer  as  it  is 
in  our  Hymnal,  that  the  early  fathers  and,  pos- 
sibly, the  apostles  and  the  men  and  women 
who  met  with  them,  made  melody  to  Godr 
using  these  same  tunes.  If  they,  and  other 
tunes,  with  their  hymns,  from  the  earliest  col- 
lections of  sacred  music,  are  an  index,  the  sing- 
ing of  the  Early  Church  was  largely  a  recita- 
20 


306  Praise. 

tion  of  God's  judgment  and  mercy,  mingled 
with  some  prayer  and  much  praise. 

Some  have  supposed,  from  the  language  of 
the  apostle  in  the  Epistle  to  the  Colossians, 
that  psalms  and  hymns  and  spiritual  songs 
were  the  medium  of  instruction.  They  may 
have  been  so,  but  the  apostle's  words  do  not 
necessarily  affirm  it.  We  may  read  the  pas- 
sage :  "  Let  the  word  of  God  dwell  in  you  richly 
in  all  wisdom ;  teaching  and  admonishing  one 
another.  In  psalms  and  hymns  and  spiritual 
songs,  singing  with  grace  in  your  hearts  to  the 
Lord."  The  direction  in  regard  to  the  music 
in  religious  service  was  that  it  should  be  "with 
grace  in  the  heart"  and  "to  the  Lord."  The 
music  of  God's  house  may  be  a  means  of  spir- 
itual instruction,  but  that  is  not  its  first  design. 
Singing,  like  prayer,  should  be  "to  God,  and 
not  to  the  congregation."  It  should  be  largely 
the  expression  of  praise. 

Praise  to  God  is  the  best  form  of  worship, 
the  most  unselfish  and  acceptable  service  of 
the  heart.  It  is  not  second  either  to  prayer  or 
preaching  in  the  programme  of  the  sanctuary. 
Indeed,  if  there  be  a  difference,  it  is  the 
principal  thing.  It  is  the  expression  of  that 
grace  and  sanctification  which  prayer  and 
preaching  are  designed  to  promote.  It  is 
the  heart's  best  obedience  of  the  command  to 


Praise.  307 

glorify  God.  "Whoso  offereth  praise  glorifieth 
me." 

It  is  the  soul's  best  preparation  for  its  heav- 
enly work.  The  service  of  eternity  is  to  be  a 
service  of  praise.  There  will  be  no  preaching, 
for  the  time  of  ignorance  will  be  past.  There 
will  be  no  need  of  prayer,  for  our  longings  will 
be  satisfied ;  but  of  praise  there  shall  be  no 
end.  So  long  as  God  lives  and  the  redeemed 
remember  His  mercy,  they  will  sing  His  praise. 

The  Church  on  earth  should  make  much  of 
that  which  is  to  hold  so  high  a  place  in  the 
Church  above.  Every  Christian  should  regard 
praise  in  the  sanctuary  as  a  part  of  his  spirit- 
ual duty.  The  preaching  office  is  committed  to 
chosen  men.  Comparatively  few  lead  in  public 
prayer,  but  all  are  to  sing.  Praise  is  the  one 
part  of  the  service  in  which  all  the  congre- 
gation audibly  join.  In  order  to  true  praise, 
the  congregation  must  sing  both  with  the  spirit 
and  the  understanding,  and  with  grace  in  the 
heart. 

To  this  end,  the  hymns  and  tunes  should  be 
wisely  chosen.  "I  will  sing  [said  David]  of 
mercy  and  judgment."  Hymns  which  declare 
the  mercy  of  God,  which  adore  His  holiness 
and  the  love  which  sent  His  Son  to  be  the 
Savior  of  men,  which  magnify  Him  or  entreat 
His  favor,  are  true  expressions  of  worship.    So 


308  Praise. 

are  recitals  of  Christian  experience  and  ex- 
pressions of  faith  and  love.  Oar  hymn-books 
abound  in  such  hymns.  It  is  a  matter  of  re- 
gret that,  mingled  with  them,  are  poetical  dis- 
courses and  arguments  in  rhyme  —  some  of 
them  excellent,  but  not  suitable  for  use  in  the 
praise  of  the  sanctuary.  Almost  every  great 
conflict  through  which  the  Church  has  passed 
has  left  its  legacy  of  such  poems.  They  are 
valuable,  but  belong  rather  to  the  theology  of 
the  Church  than  to  its  hymn-books. 

The  best  Church  hymns  are  the  doxologies 
— not  those  alone  which  are  put  under  that 
head  at  the  end  of  the  book,  but  all  which,  in 
their  spirit,  ascribe  and  call  on  others  to  ascribe 
praise  to  God.  The  hymn  most  commonly  used 
in  the  ancient  Jewish  service  was,  "Praise  the 
Lord,  for  he  is  good ;  for  his  mercy  endureth 
forever."  The  singing  of,  "Praise  God  from 
whom  all  blessings  flow,"  by  the  congregation 
standing  at  the  beginning  or  close  of  a  service, 
is  an  appropriate  worship,  and  one  in  which 
no  person  in  the  congregation  should  fail  to 
take  part.  A  more  direct  and  even  better 
form  of  doxology  is  found  in  the  words,  "  Glory 
be  to  the  Father,  and  to  the  Son,  and  to  the 
Holy  Ghost.  As  it  was  in  the  beginning,  is 
now,  and  ever  shall  be,  world  without  end." 

In  the  public  worship  of  God,  we  are  liable 


Praise.  309 

to  two  mistakes,  either  of  which  detracts  from 
the  service  of  praise. 

The  first  is  neglect  of  the  service.    Churches 
having  good  organs  and  choirs  are  more  apt  to 
err  in  this  regard  than  those  less  blessed;  but 
the  neglect  is  not  less  wrong  on  that  account. 
A  church  able  to  afford  it  should  have  a  good 
instrument  and  a  good  precentor  or  choir.    God 
demands  of  His  people  the  best  they  have.    If 
the  best  voices  in  a  congregation  are  unim- 
proved and  inaccurate,  and  if  the  best  instru- 
ment they  can  buy  is  a  tuning-fork,  He  will 
accept  their  praise ;  but  if  there  are  good  voices 
and  skilled  players  on  instruments,  they  are 
called  to  lead  the  worship.     They  are  called, 
also,  to  that  preparation  which  will  enable  them 
to  do  it  well.     The  musical  service  of  God's 
ancient  people  is,  in  this  regard,  a  model  for 
us.     They  sought  the  best  effects  of  a  grand 
orchestra  and  chorus.     The  perfection  of  their 
training  was  such  that,  when  all  the  Levites, 
playing  on  instruments,  and  an  hundred  and 
twenty  priests  with  trumpets,  and  a  vast  choir 
and  congregation,  took  part  in  the  music,  their 
time  and  harmony  were  so  perfect  that  it  was 
as  one  sound.    The  effect  was  marvelous ;  pleas- 
ing to  men  and  acceptable  to  God.     "  It  came 
to  pass  [says  the  record]  that  when  they  lifted 
up  their  voice,  with  the  trumpets  and  cyni- 


310  Praise. 

bals  and  instruments  of  music,  and  praised  the 
Lord,  saying,  For  he  is  good;  for  his  mercy 
endureth  forever ;  that  then  the  house  was  filled 
with  a  cloud,  so  that  the  priests  could  not  stand 
to  minister:  for  the  glory  of  the  Lord  had 
filled  the  house  of  God." 

The  second  mistake  to  which  we  are  liable 
is  the  cultivation  of  music  to  the  exclusion  of 
praise.  There  can  not  be  too  much  cultivation. 
The  service  can  not  be  too  perfect;  but  it  is 
possible  to  make  cultivation  an  end  rather  than 
a  means,  and  so  to  glorify  art  instead  of  God. 
Those  who  lead  in  the  songs  of  the  sanctuary 
should  have,  above  everything  else,  the  spirit 
of  worship.  With  this  spirit,  the  more  culti- 
vation the  better. 

It  must  be  remembered,  moreover,  that  the 
congregation  is  to  worship.  God's  praise  de- 
mands the  herp  of  every  voice.  "  Let  every- 
thing that  hath  breath  praise  the  Lord."  It 
demands,  also,  a  certain  cultivation  in  every 
worshiper.  Christians  should  know  the  hymns 
and  tunes  of  the  Church.  They  should  follow 
their  leaders  as  accurately  as  possible,  both  in 
time  and  tone;  and  should  correct,  as  far  as 
possible,  the  defects  in  their  own  singing. 

Consciousness  of  defects  should  keep  no  one 
from  a  part  in  the  service.  It  may  be  that 
some  should  heed  the  advice  given  by  a  pious 


Praise.  31J 

woman  to  her  husband,  to  "Sing  softly  before 
the  Lord."  Some,  too,  should  remember  that 
we  are  praising  in  time  and  not  in  eternity ; 
and  that  musical  notes,  like  other  notes,  should 
be  met  promptly.  But  the  service  has  less  to 
fear  from  discords  than  from  rests.  A  note 
had  better  be  a  little  too  loud,  or  a  little  out  of 
chord  or  time,  than  not  to  be  at  all.  When 
men  are  called  to  praise  the  Lord,  anything 
is  better  than  silence. 

Old  people  are  often  conscious  of  failing 
voices,  but  the  service  is  not  complete  with- 
out the  voices  of  the  old.  People  of  good 
ears  and  poor  voices  are  conscious  that  the 
artistic  effect  of  the  music  is  better  when 
the  choir  is  left  to  itself;  but  artistic  effect, 
though  important,  is  not  the  important  thing. 
There  is  abundant  opportunity  for  the  choir  to 
praise  with  artistic  effect  in  the  voluntaries. 

The  young  sometimes  fail  to  take  part  in  the 
service.  They  do  not  know  the  hymns.  Un- 
fortunately, the  singing-books  generally  used 
in  Sabbath-schools  are  no  help  in  training  chil- 
dren for  the  Church.  We  teach  our  children 
to  pray  and  to  read  the  Bible.  We  should  also 
teach  them  to  praise.  This  should  be  done 
both  in  the  home  and  in  the  Sabbath-school. 
The  family  in  which  there  is  no  singing  at 
family  worship,  neglects  an  important  part  of 


312  Praise. 

the  service,  and  one  which  might  be  a  means 
of  blessing  to  the  children  as  well  as  to  those 
who  are  older.  The  Sabbath-school  which  sings 
only  modern  children's  hymns  is,  at  least,  a 
partial  failure.  Our  children  should  be  taught 
the  hymns  and  tunes  of  the  Church,  and  in  the 
sanctuary  their  voices  should  be  heard  in  praise. 
Something  more  is  necessary  than  cultiva- 
tion of  the  voice  and  mere  singing  of  words. 
All  religious  service  must  be  from  the  heart. 
There  is  no  praise  without  the  spirit  of  praise, 
and  this  spirit  is  possible  only  to  those  who 
know  the  goodness  of  God  and  have  experi- 
enced His  grace.  To  such  praise  is  a  pleasant 
duty ;  and  as  their  views  of  holiness  and  mercy 
are  enlarged,  they  enter  more  heartily  into  the 
service  of  the  sanctuary,  singing  with  grace  in 
their  hearts  to  the  Lord.  This  grace  in  the 
heart  will  cover  a  multitude  of  blemishes. 
Without  it,  the  most  perfect  music  is  discord- 
ant and  out  of  place.  Cultivate  this  grace  by 
a  study  of  God's  goodness  and  by  consecration 
to  Him ;  and  let  your  voice  be  heard  in  His 
praise,  wishing  only  that  it  were  worthier. 
Thomas  Fuller  expressed  the  feeling  of  many, 
when  he  said  of  his  weak  and  imperfect  praise : 
"Hadst  Thou  given  me  a  better  voice,  I  would 
praise  Thee  with  a  better  voice.  Now  what 
my  music  wants  in  sweetness,  let  it  have  in 


Praise.  313 

sense,  singing  with  the  understanding;  yea, 
create  in  me  a  new  heart  wherein  to  make 
melody."  With  him  we  may  praise  God,  hop- 
ing for  the  time  when,  with  new  voices,  we  shall 
join  the  choir  above  in  the  song  that  never 
ends. 


XXVII. 
THE  MESSENGER'S  CRY. 


"  Prepare  ye  the  way  of  the  Lord." — Matt.  iii.  3. 

TN  studying  the  plan  of  salvation,  one  meets 
many  strange  things.  First  of  all,  it  is 
strange  that  there  should  be  a  plan  of  salva- 
tion. God's  infinite  love  to  sinners,  and  the 
method  of  its  manifestation,  are  mysteries  to 
human  reason.  It  is  strange  that  the  plan 
should  not  only  bring  God  to  earth,  but  should 
make  Him  a  partaker  of  our  nature.  It  is 
strange  that  He  should  be  "a  man  of  low 
estate;"  that  His  parents  should  be  poor;  that 
He  must  work  for  His  living,  and  be  despised 
and  rejected  by  men.     All  this  is  strange. 

Had  men  devised  the  plan,  it  would  have 
been  different.  They  would  have  sent  the 
choir  of  angels  with  their  heavenly  announce- 
ment, not  to  a  few  shepherds  on  a  lonely  hill- 
side, but  to  Jerusalem  and  to  Rome,  to  the 
high  priest  and  to  the  emperor.  The  song 
would  have  rung  through  the  temple  and  the 
palace  of  the  Caesars,  and  the  message  would 
C314) 


The  Messenger's  Cry.  315 

have  been  such  as  kings  send  to  kings.  They 
would  not  have  written,  "  Ye  shall  find  the  babe 
wrapped  in  swaddling  clothes,  lying  in  a  man- 
ger." Their  sign  would  have  been,  "  Ye  shall 
find  the  babe  wrapped  in  soft  clothing,  with 
velvet  and  embroidery,  in  a  cradle  of  ivory, 
with  curtains  of  silk." 

We  have  so  often  heard  the  story  of  Bethle- 
hem, that  it  is  commonplace.  Let  us  imagine 
the  feeling  of  one  who,  for  the  first  time,  hears 
that  the  King's  Son,  the  Prince  of  heaven, 
came  to  earth,  and  that  for  His  love  to  men 
He  humbled  Himself.  Let  us  look  with  such 
an  one  at  the  lowly  stable,  and  at  the  Savior's 
lowly  bed.  Truly  great  is  the  beginning  of 
the  mystery  of  godliness.  Truly  the  story  is 
strange,  and  the  sign  by  which  the  shepherds 
were  to  know  the  infant  king  was  a  strange 
sign. 

The  Savior's  introduction  to  His  ministry 
was  no  less  strange  than  His  birth.  It  had 
been  prophesied  that  God's  messenger  should 
be  sent  before  His  face  to  prepare  the  way  be- 
fore Him.  John  the  Baptist  was  this  messen- 
ger. He  came  according  to  promise,  preach- 
ing in  the  wilderness  of  Judea.  His  message 
was :  "  Prepare  ye  the  way  of  the  Lord.  Make 
straight  in  the  desert  a  highway  for  our  God." 
He  was  a  strange  forerunner  for  a  king.      His 


316  The  Messengers  Cry. 

clothing  was  coarse  camel's  hair.  His  words 
were  not  those  of  a  courtier.  His  manners 
were  not  those  of  a  royal  ambassador.  He 
went  not  into  the  city  to  be  received  and  hon- 
ored by  the  authorities.  His  home  was  in  the 
wilderness.  He  ate  what  he  could  get.  He 
slept  where  he  happened  to  be  when  night 
came.  His  preaching  was :  "Repent!  repent! 
repent!"  Yes,  he  was  a  strange  forerunner 
to  a  king,  and  brought  a  strange  message. 

I  once  witnessed  the  entrance  of  a  king  into 
an  assemblage  of  the  great  ones  of  the  earth. 
Before  him  came  forerunners — men  dressed  in 
gorgeous  uniforms.  They  were  the  six  royal 
heralds,  and  their  message,  delivered  not  in 
words,  but  with  the  sound  of  trumpets,  was: 
"The  king  comes — make  way  for  the  king!" 
and  the  people  made  way,  standing  with  un- 
covered heads  and  answering,  "Long  live  the 
king!"  Had  man  planned  the  ministry  of 
Christ,  it  would  have  been  with  some  such  pro- 
gramme. It  would  have  begun  with  pomp 
and  splendor,  and  even  with  such  exaggerations 
as  are  found  in  the  sacred  books  of  heathen 
religions.  The  people  of  our  Savior's  day 
would  have  welcomed  a  kino;  who  came  with 
trumpeters  before  him,  and  with  a  train  of  serv- 
ants and  soldiers,  with  bands  and  banners.  That 
was  what  they  expected.     Moreover,  they  were 


The  Messenger  s  Cry.  317 

inclined  to  forms  and  ceremonies,  and  would 
have  shouted  their  welcome  from  one  hilltop 
to  another  until  all  Palestine  knew  his  coming 
and  glory. 

Yes,  John  the  Baptist  was  a  strange  fore- 
runner for  a  k'ng;  but  when  Ave  look  more 
closely  at  him,  and  at  his  message,  and  at  the 
Savior  Whom  he  announced,  our  wonder 
ceases. 

We  note  his  poverty,  but  his  King  also  was 
poor.  He  became  so  for  our  sake.  He  wan- 
dered in  the  desert.  His  King  was  like  him 
— homeless.  His  clothing  was  coarse,  but  it 
befitted  the  doctrine  he  preached.  That  doc- 
trine of  repentance  was  and  is  the  introduction 
to  salvation  by  faith.  It  was  the  one  thing 
needed  to  prepare  a  corrupt,  formal,  unbeliev- 
ing nation  for  the  coming  Messiah.  A  great 
show  of  ambassadors,  with  forms  and  ritual, 
would  have  pleased  them,  but  it  was  not  what 
they  required.  Pomp  and  trumpets  and  a 
procession  may  prepare  the  way  for  a  sover- 
eign who  is  to  sit  on  an  earthly  throne,  but 
only  repentance  can  prepare  for  Him  Whose 
mission  is  to  save  from  sin. 

To  preach  this  repentance,  and  thus  prepare 
the  way  of  the  Lord,  was  John's  mission,  and 
it  was  a  glorious  mission.  It  distinguished  him 
above  all  other  men.     It  was  in  the  mind  of 


318  The  Messengers  Cry. 

his  father,  Zacharias,  when  he  said  to  him, 
"  Thou  shalt  be  called  the  prophet  of  the  High- 
est." It  was  in  the  mind  of  Christ  when  He 
said,  "  I  say  unto  you,  Among  them  that  are 
born  of  women  there  hath  not  risen  a  greater 
than  John  the  Baptist." 

Notice,  however,  the  closing  words  of  His 
statement:  "Nevertheless,  he  that  is  least  in 
the  kingdom  of  heaven  is  greater  than  he." 
He  that  is  least  under  the  New  Dispensation  has 
a  greater  mission  than  that  of  John.  His  dis- 
tinction was,  that  he  announced  the  coming  of 
Christ  and  preached  repentance  as  a  prepara- 
tion for  His  coming.  The  humblest  Christian 
in  this  New  Dispensation  is  a  forerunner  to 
herald  His  second  coming.  Every  Christian, 
with  the  Church  as  a  body  of  Christians,  is 
charged  with  the  message  which  John  preached 
in  the  wilderness:  "Prepare  ye  the  way  of 
the  Lord."  John  preached:  "Repent  ye,  for 
the  kingdom  of  heaven  is  at  hand."  We 
preach :  "  Repent  ye,  for  the  kingdom  of  heaven 
is  come."  And  the  King,  though  He  is  now 
in  heaven,  is  coming  again. 

We  have  no  special  illumination  as  John 
had,  but  we  have  God's  Word  and  Spirit,  and 
by  this  Word  and  Spirit  we  say,  "Jesus 
Christ  will  come  again."  Hear  the  testimony: 
"While  they  [the  disciples  at  the  time  of  our 


The  Messenger's  Cry.  319 

Lord's  ascension]  looked  steadfastly  toward 
heaven  as  he  went  up,  two  men  stood  by  them 
in  white  apparel,  which  also  said,  Ye  men  of 
Galilee,  why  stand  ye  gazing  up  into  heaven? 
This  same  Jesus  which  is  taken  up  from  you 
into  heaven  shall  so  come  in  like  manner  as 
ye  have  seen  him  go  into  heaven."  The 
Apostle  Paul  testified:  "The  Lord  shall  de- 
scend from  heaven."  Christ  Himself  promised 
His  disciples,  "I  will  come  again."  And  in 
the  last  verse  before  the  closing  benediction  of 
the  Bible,  He  repeated  the  promise,  saying, 
"Surely  I  come  quickly." 

We  believe  His  words.  We  know  that  they 
are  true,  and  that  He  will  come.  Yes,  Jesus 
Christ  will  come,  and  He  will  come  as  a  King. 
There  will  be  no  lowly  babe  in  the  manger ;  no 
suffering  mother  crowded  out  of  the  inn,  and 
wondering  at  the  story  of  strange  shepherds. 
He  will  not  come  in  weakness  and  to  suffer, 
but  in  power  and  to  reign.  Shepherds  and 
wise  men  will  not  need  to  ask  signs  that  they 
may  know  Him,  for  every  eye  shall  see  Him, 
and  they  also  which  pierced  Him.  When  ?  We 
can  not  tell.  That  is  God's  secret.  It  may  be 
soon,  or  after  centuries.  We  are  to  be  ready. 
"He  shall  [the  Bible  tells  us]  descend  from 
heaven  with  a  shout  and  with  the  voice  of  the 
archangel   and  with  the   trump  of   God.     As 


320  The  Messenger's  Cry. 

the  lightning  cometh  out  of  the  east  and  shin- 
eth  even  to  the  west,  so  shall  his  coming  be." 
Yes,  our  King  is  coming  with  ten  thousand 
times  ten  thousand  of  His  saints.  It  is  His 
right  to  reign,  and  He  is  coming  to  His  king- 
dom. 

Knowing  this  truth,  the  Church  and  every 
individual  Christian,  man,  woman  and  child, 
has  the  commission  as  a  herald  to  proclaim  it, 
to  preach  repentance  and  faith,  and  to  say, 
"Prepare  ye  the  way  of  the  Lord." 

His  way  is  not  now  prepared.  The  world  is 
not  ready  for  His  appearing.  I  am  not  sure 
that  His  Church  is  ready,  though  wTe  do  pray 
for  it.  iEsop  has  a  fable  of  an  old  man  who 
begged  continually  that  death  would  come  and 
take  him  from  his  trouble,  but  who  cried  in 
dismay  when  death  answered  his  call.  We 
may  thoughtlessly  pray  the  Lord  to  hasten 
His  appearing,  when  that  appearing  would 
strike  us  as  the  vision  of  angels  at  first  struck 
the  shepherds  with  dread,  Were  the  trump 
to  sound  during  the  coming  week,  some  would 
be  roused  from  selfish  plans,  some  from  dis- 
honesty, some  from  sensual  thoughts,  and  some 
from  open  violations  of  God's  law.  Some 
would  realize  that  the  way  in  their  hearts 
needs  preparation. 

Many  Christians  are  ready  for  the  coming 


The  Messenger's  Cry.  321 

of  Christ ;  many  others  arc  not.  To  the  half- 
hearted, the  negligent,  the  selfish,  the  uncon- 
secrated,  I  give  John's  message,  "Prepare  ye 
the  way  of  the  Lord."  Prepare  it  in  your 
own  hearts  by  repentance,  by  faith,  and  by 
new  consecration.  Prepare  it  in  the  Church, 
by  faithful  attendance  to  all  the  duties  of  re- 
ligion, by  work  for  Christ  in  the  prayer-meeting 
and  in  the  Sabbath-school  and  among  the 
poor.  Prepare  it  in  society  by  efforts  to  over- 
come vice  in  every  form  and  place.  Were 
our  King  to  come  now,  and  to  march  with  his 
hosts  through  our  streets,  many  a  man  and 
woman  would  start  with  affright,  and  drop  the 
implements  of  evil  trade ;  many  business  signs 
would  come  down.  An  immense  traffic  in  sin 
would  suddenly  end.  Many  a  gaudy  adver- 
tisement of  indecency  would  turn  to  ashes, 
at  the  glance  of  holiness. 

The  way  of  the  Lord  needs  much  prepara- 
tion. The  Sabbath  must  be  better  observed; 
intemperance  must  be  overcome ;  vice  must  be 
checked ;  peace  and  honesty  and  chastity  must 
prevail.  To  bring  about  these  results  is  the 
work  of  the  Church  and  of  each  individual 
Christian.  How  are  we  to  do  this?  By  pure, 
correct  lives ;  each  one  must  personally  avoid 
sin ;  by  earnest  continued  effort  to  obtain 
good  laws  and  to  force  their  enforcement,  and 
21 


322  The  Messenger s  Cry. 

by  trust  in  God,  Who  has  converted  people  as 
wicked  as  any,  and  can  do  so  again,  and  Who 
has  promised  His  help  to  those  who  do  their 
duty. 

The  duty  of  the  Church  is  not  done  when  its 
cry  reaches  its  own  people,  nor  even  when  sin- 
ners around  hear  and  heed  the  call.  Its  voice 
is  to  reach  beyond  the  boundaries  of  our 
civilization.  It  has  a  wide  mission.  Its  duty 
is  limited  only  by  the  circumference  of  the 
earth.  "Prepare  ye  the  way  of  the  Lord. 
Make  straight  in  the  desert  a  highway  for  our 
God."  Christ  is  King,  not  over  Europe  and 
America  only,  but  over  Africa  and  Asia  and 
the  islands  of  the  sea,  A  highway  in  the 
desert  means  dominion  over  the  waste  places 
of  the  earth.  "I  shall  give  thee  the  heathen 
for  thine  inheritance,  and  the  uttermost  parts 
of  the  earth  for  thy  possession."  "He  shall 
reign  from  pole  to  pole  with  supreme,  un- 
bounded sway."  "Every  knee  shall  bow  to 
him."  His  way  must  be  prepared  everywhere. 
The  Church  as  His  herald  must  go  to  the 
dark  places  of  the  earth — to  the  waste  places 
of  heathenism — to  the  abodes  of  horrid  cruelty. 
The  great  rivers  of  China  must  bear  His  mis- 
sionaries and  their  message,  that  its  400,000,- 
000  may  prepare  the  way  in  their  land.  In 
India  and  .Siam  and  Persia,  and  in  the  heart 


The  Messenger's  Cry.  323 

of  the  Dark  Continent,  where  Livingstone  died, 
the  Gospel  must  be  preached.  It  must  be 
preached  alike  to  educated  and  uneducated 
heathen,  to  Confucians  and  Buddhists  and  Ma- 
hommedans  and  fire-worshipers  and  voodooists 
and  fetich  worshipers  and  cannibals. 

There  are  difficulties  to  overcome,  of  course. 
Road-building  requires  wisdom  and  work. 
Embankments  must  be  cast  up;  rocks  must 
be  blasted  and  taken  away.  The  prophet  saw 
all  this  when  he  wrote,  "Go  through,  go 
through  the  gates ;  prepare  ye  the  way  of  the 
people ;  cast  up,  cast  up  the  highway ;  gather 
out  the  stones ;  lift  up  a  standard  for  the  peo- 
ple. "  Gates  which  for  centuries  have  been 
shut,  are  open.  China  opened  her  gates  at 
first  but  a  little,  then  wider,  and  now,  by  treaty, 
they  are  thrown  wide  open.  Japan,  too,  and 
other  nations  are  open,  and  the  Church  hears 
the  command,  "Go  through,  go  through  the 
gates;  prepare  ye  the  way;  gather  out  the 
stones."  Overthrow  superstition  and  false  re- 
ligions, and  the  evils  which  an  unchristian 
civilization  has  introduced.  The  opium  traffic 
is  a  stone  in  the  King's  way.  It  must  be  re- 
moved. So  must  idolatry  in  every  form,  and 
sensuality.  The  Church's  mission  is  to  gather 
them  out ;  to  open  the  way  of  salvation,  and  to 
lift  up  everywhere  a  standard;   to  proclaim 


324  The  Messenger  s  Cry. 

unto  the  end  of  the  world,  "Behold,  thy  salva- 
tion cometh  " 

This  mission  involves  not  only  wisdom  and 
work,  but  prayer  and  money.  "  The  workman 
is  worthy  of  his  hire."  Missionaries  who 
gather  out  the  stones  and  cast  up  the  way  and 
carry  the  standard,  must  eat  and  be  clothed ; 
hence  the  Church,  while  it  sends  men  to  cry, 
"Prepare  ye  the  way  of  the  Lord,"  also  orders 
collections,  that  they  may  be  sustained.  We 
announce  these  as  for  foreign  missions.  We 
might  put  the  notices  in  this  form:  "A  collec- 
tion to  make  straight  in  the  desert  a  highway 
for  our  God." 

Great  undertakings  often  fail  because  they 
are  so  great  People  see  the  difficulties  and 
are  discouraged,  but  there  is  no  reason  for  dis- 
couragement in  preparing  God's  way.  Isaiah, 
who  foresaw  the  mission  of  John  and  of  the 
Church,  and  gave  the  watchword,  "prepare," 
Saw  the  perfection  of  the  work.  "  Every  valley 
shall  be  exalted,  and  every  mountain  and  hill 
shall  be  made  low:  and  the  crooked  shall  be 
made  straight  and  the  rough  places  plain :  and 
the  glory  of  the  Lord  shall  be  revealed,  and  all 
flesh  shall  see  it  together:  for  the  mouth  of  the 
Lord  hath  spoken  it."  Yes,  God's  mouth  has 
spoken  it,  and  repeated  it  and  emphasized  it 
and  sworn  to  it.     Christ  shall  come  and  shall 


The  Messenger  s  Cry.  325 

reign.  He  is  to  be  King  over  all  the  earth. 
India  and  China,  and  Africa,  and  Greenland, 
and  the  Cannibal  Islands  and  all  islands,  are 
to  acknowledge  Him.  His  sway  is  to  be  wide 
as  the  world. 

Not  only  have  we  God's  Word  for  this,  but 
the  signs  of  the  times  indicate  it.     I  know 
some  Christians  are  despondent,  and  that  many 
have  no  faith  in  missions ;  but  the  facts  are  as 
full  of  encouragement  as  God's  Word  is  full  of 
promise.      The  redemption  of  the  Sandwich 
Islands  and  of  Madagascar,  the  opening   of 
China,  the  wonderful  revivals  in  India,  the  in- 
crease    in     Christian    liberality,    should    all 
strengthen  our  faith  and  add  to  the  zeal  with 
which  we  prepare  the   Lord's  way.     Father 
Gavazzi,  the  Italian  patriot  and  preacher,  said: 
"  I  think  I  shall  have  everything  I  want  before 
I  die.     So  many  of  my  hopes  are  realized,  so 
many  of  my  dreams  have  come  true,  that  I 
despair  of  nothing."     So  may  the  Christian 
say  as  he  reads  the  promises  of  God,     "So 
many  have  been  fulfilled,  I  despair  of  nothing." 
Having  such  faith,  we  should  with  ever  increas- 
ing zeal  prepare  the  way  of  the  Lord. 


XXVIII. 
CHRISTIAN  UNITY. 


"That  they  all  may  be  one;  as  thou,  Father,  art  in  me,  and  I  in  thee, 
that  they  also  may  be  one  in  us:  that  the  world  may  believe  that  thou  hast 
sent  me." — John  xvii.  21. 

f~YUR  subject  is  Christian  unity.  The  text  is 
^^  a  part  of  Christ's  intercessory  prayer,  and 
is  emphasized  by  repetition.  Three  times, 
within  the  space  of  as  many  verses,  He  prays 
that  His  disciples  may  be  one. 

Sin  is  the  seed  of  dissension  and  strife.  Be- 
fore sin  came,  all  was  peace.  The  leopard 
in  Eden  could  lie  down  with  the  kid,  and  the 
lion  could  eat  straw  like  the  ox.  Adam  and 
Eve  had  no  controversies.  They  were  of  one 
heart  and  one  mind,  as  well  as  of  one  flesh ; 
so  made  by  the  Creator,  who  pronounced  the 
divine  formula  of  their  marriage. 

The  tempter  began  his  evil  work  by  ques- 
tionings and  contradictions.  These  were  the 
first  sin  and  the  beginning  of  discord.  They 
brought  forth  fruit  bearing  seed  after  their  own 
kind,  speedily  and  in  great  abundance.  Not 
(326) 


Christian  Unity.  327 

only  did  men  become  enemies  of  God,  but  their 
hearts  were  turned  against  each  other.  Adam 
and  Eve  no  longer  walked  in  a  loving  embrace. 
Words  of  crimination  and  self-excuse  were 
heard.  "The  woman  gave  me  of  the  tree; 
she  is  at  fault."  Thus  speedily  did  the  first 
bud  of  selfishness,  a  weed  which  has  since  filled 
the  earth,  appear  above  the  soil  in  Paradise. 

Yery  soon  there  was  a  murder.  "  Cain  rose 
up  against  Abel  his  brother,  and  slew  him." 
Then  as  men  multiplied,  the  earth  "was  filled 
with  violence."  Then  came  Babel,  with  its 
confusion  of  tongues  and  divisions  of  race, 
which  remain  to  this  day.  The  normal  condi- 
tion of  our  fallen  race  is  one  of  strife,  in  which 
every  man  is  to  promote  his  own  interest,  to 
defend  his  own  views  and  avenge  his  own  in- 
dignities. The  highest  type  of  man  in  the 
Middle  Ages,  and  in  many  lands  to-day,  is  the 
man  of  war. 

Christ  came  preaching  a  Gospel  of  peace. 
"Ye  have  heard  that  it  hath  been  said  by  them 
of  old  times,  An  eye  for  an  eye,  and  a  tooth 
for  a  tooth:  but  I  say  unto  you,  That  ye  resist 
not  evil:  but  if  any  man  will  smite  thee  on 
the  right  cheek,  turn  to  him  the  other  also." 
"Ye  have  heard  that  it  hath  been  said,  Thou 
shalt  love  thy  neighbor,  and  hate  thine  enemy. 
But  I  say  unto  you,  Love  your  enemies,  bless 


328  Christian  Unity. 

them  that  curse  you,  do  good  to  them  that  hate 
you,  and  pray  for  them  which  despitefully  use 
you,  and  persecute  you."  The  Spirit  of  Christ 
is  a  spirit  of  humility  and  unselfish  love.  Chris- 
tians are  to  cherish  this  spirit  toward  all  men ; 
particularly  is  it  to  influence  them  in  their  treat- 
ment one  of  another. 

The  Early  Church  accepted  the  Word  of  the 
Lord.  Men  said,  "Behold,  how  these  brethren 
love  one  another."  Love  gave  them  a  common 
interest.  They  sold  their  possessions,  and  had 
;all  things  common.  They  were  "  one,"  as  Christ 
had  prayed  they  might  be. 

The  best  of  lovers,  however,  do  not  always 
agree.  Peter  and  Paul  had  a  misunderstand- 
ing, and  went  different  ways.  Paul  and  James, 
preaching  the  same  Gospel,  emphasized  differ- 
ent doctrines;  and  very  soon  there  were  divi- 
sions of  sentiment  among*  the  churches.  These 
were  the  result,  perhaps  in  part,  of  pride,  jeal- 
ousy and  ambition ;  but  they  resulted,  also  in 
part,  from  honest  convictions  as  to  doctrine  and 
duty.  The  Church,  at  a  very  early  date,  was 
divided  into  denominations  or  sects.  It  is  still 
so  divided,  and  probably  will  be  until  men  shall 
see  face  to  face. 

It  is  common  to  denounce  such  divisions  as 
sinful,  and  a  hindrance  to  the  fulfillment  of 
our  Savior's  prayer  for  unity.     In  so  far  as 


Christian  Unity.  329 

they  come  of  human  pride  and  lust,  they  are 
certainly  thus  sinful  and  a  hindrance ;  but  in 
so  far  as  they  come  of  conscientious  convictions, 
they  are,  as  I  verily  believe,  approved  of  God. 
The  work  of  Luther,  and  of  those  who,  with 
him,  planted  themselves  on  the  doctrine  of 
justification  by  faith,  can  not  be  declared  sin- 
ful ;  though  it  was  the  beginning  of  a  denomin- 
ation. The  work  of  Knox,  and  of  the  Scotch 
divines  after  him,  who  contended  for  the  King- 
ship of  Christ,  was  the  seed  of  several  denom- 
inations, which  have  with  them,  to  this  day, 
the  seal  of  God's  blessing.  The  followers  of 
John  Wesley  have  a  like  seal  upon  their  sepa- 
ration and  labor.  We  may  say  that  divisions 
are  an  incident  of  our  weakness  and  imperfec- 
tion, and  that  sin  is  the  cause.  We  may  go 
farther  and  say,  that  in  every  division  one  party 
must  be  wrong;  but  this  does  not  justify  the 
condemnation  of  any  man  or  of  any  Church. 

If  denominations  are  sinful,  who  is  to  say 
where  the  sin  rests  ?  We  stand  on  our  own 
Confession  and  Government,  which  we  believe 
scriptural.  Shall  we,  therefore,  declare  our 
Episcopal  and  Methodist  friends  sinners,  be- 
cause they  walk  not  with  us?  Such  declara- 
tion would  itself  be  sinful.  No  sect,  however 
sure  of  its  ground,  has  the  right  to  unchurch 
any  other  evangelical  body.    It  is  not  given  to 


330  Christian  Unity. 

any  man  or  body  of  men  to  fix  limits  to  the 
Church  of  God,  and  to  say,  We  are  the  Church 
— as  distinct  from  others.  The  Church  is  the 
kingdom  of  Christ,  and  comprises  all,  of  what- 
ever nation  or  sectarian  name,  who  believe  in 
Him.  It  is  one  Church,  one  household  of  faith, 
one  family  of  God. 

As  in  the  families  of  earth  there  are  children 
of  different  features  and  intelligence,  and  of 
various  opinions  and  affinities,  so  in  the  family 
of  God  there  are  men  of  different  minds.  More- 
over, the  varied  circumstances  in  which  they 
are  placed,  cause  them  to  take  varied  views  of 
truth;  and  those  who  believe  alike  associate 
with  each  other,  and  call  themselves  by  dis- 
tinctive names.  One  Church  is  led  by  the 
controversies  which  have  vexed  it  to  empha- 
size a  particular  doctrine,  and  another  another 
doctrine ;  and  often  one  may  feel  called  to  utter 
its  protest  against  the  errors  of  the  other.  There 
have  been  grievous  family  quarrels  in  the  house- 
hold of  faith ;  but  these  are  not  a  necessary  re- 
sult of  denominational  separation,  though  they 
come,  perhaps,  from  the  same  original  cause. 
There  are  fewer  of  these  bitter  quarrels  than 
of  old.  Christians  are  more  content  to  hold 
their  differences  in  love,  to  agree  to  disagree. 
In  this  respect,  we  are  approaching  the  ideal 
of  the  Savior's  prayer. 


Christian  Unity.  331 

That  prayer  was  for  unity.  I  use  the  word 
as  distinct  from  union.  He  would  have  His 
people  one  in  heart,  and  such  oneness  is  pos- 
sible even  while  they  are  divided  by  denom- 
inational lines.  Paul  besought  the  Ephesiana 
to  "keep  the  unity  of  the  Spirit  in  the  bond  of 
peace;"  and  the  Colossians  to  "put  on  charity, 
which  is  the  bond  of  perfectness."  His  words 
give  us  the  true  idea  of  a  unity,  in  which  each 
Church,  holding  its  own  doctrines  and  order,  is 
one  with  every  other  in  love  and  Christian 
labor.  This  was  the  ideal  of  the  prophet  when 
he  said,  "Ephraim  shall  not  envy  Judah,  and 
Judah  shall  not  vex  Ephraim." 

Such  unity  is  more  desirable  than  any  formal 
organic  union.  Indeed,  in  the  present  state  of 
religious  knowledge,  formal  organic  union  of 
all  Churches  would  not  be  desirable,  even  if  it 
could  be  accomplished.  It  would  be  the  min- 
imum of  faith.  Every  man  must  give  up  his 
convictions  on  points  which  he  regards  as  im- 
portant. If  divisions  are  sinful,  or,  at  least, 
show  the  world  to  be  out  of  joint  and  ignorant  of 
the  truth,  such  yielding  of  conscientious  convic- 
tions would  hinder  rather  than  help  true  unity. 
The  medicine  would  be  worse  than  the  disease. 

Organic  union  will  come,  but  not  before  the 
millennium ;  and  until  it  does  come,  our  duty, 
as  a  Church,  is  to  teach  the  truth  as  we  under- 


332  Christian  Unity. 

stand  it.     Until  then,  it  is  the  duty  of  our 
Baptist  and  Methodist  brethren  to  teach  the 
truth  as  they  understand  it.    We  can  not  unite 
with  them  on  any  basis  but  our  Confession  of 
Faith,  and  that  they  are  not  likely  to  accept. 
Efforts  to  force  union,  only  magnify  differ- 
ences and  disturb  unity.      I   knew  a  teacher 
whose  plan  with  quarrelsome  children  was  to 
rub  their  heads  together  until  they  kissed ;  but 
ordinarily  the  process  excited   anything   but 
friendly  feelings,  and  many  a  quarrel  which 
would  have  been  forgotten,  had  afterward  to 
be  fought  out.     An  aggressive  movement  in 
favor   of  the   interest  of  "organic    Christian 
union"  is  attracting  some  attention,  particu- 
larly in  the  East.     It  aims  to  unite  all  denom- 
inations in  one  grand  Church.     Its  plan  is  to 
rub  creeds  together;    to  polish  off  the  sharp 
points  of  Calvinism  and  Arminianism,  and  to 
make  Christians  see  eye  and  eye.     The  results 
of  its  work  are  a  succession  of  ecclesiastical 
controversies.    Now  and  then  there  are  unions, 
but  they  do  not  come  through  discussion  of 
differences.     When  the  Old  School  and  New 
School  Churches  tried  to  arrange  a  basis,  they 
failed.   When  they  said,  "  We  will  simply  unite 
on  the  basis  of  our  standards  and  of  mutual 
confidence  and  love,"  they  came  together  as  nat- 
urally as  lovers  kiss. 


Christian  Unity.  333 

The  difficulty  with  many  efforts  is,  that  they 
begin  at  the  wrong  end  of  the  work.  Organic 
union  is  to  be  reached  through  spiritual  unity. 
This  unity  prevails  to-day  more  than  in  any 
preceding  age  of  the  Church.  Churches  so 
divide  the  mission-fields  among  them  as  not 
to  interfere  with  each  other's  work.  Union 
churches  in  small  places  are  more  and  more 
common.  If  common  sense  could,  as  some  one 
suggests,  be  Pope,  with  power  to  compel  weak 
churches  in  small  places,  by  the  persuasion  of 
love,  to  work  in  better  harmony,  it  would  help 
the  cause.  Common  sense  and  Christian  cour- 
tesy do  more  and  more  prevail.  Union  serv- 
ices are  fruitful  of  good.  Ministers  recognize 
each  other,  and  churches  rejoice  in  each  other's 
success.  We  are  glad  that  English  Missions 
have  won  such  triumphs  in  Madagascar,  and 
that  the  Baptist  brethren  have  reaped  a  har- 
vest among  the  Telugus.  Their  triumphs  are 
the  triumphs  of  the  Cross,  and  the  Cross  is 
above  all  our  differences. 

This  brings  us  to  another  point — to  the  rea- 
son with  which  Christ  emphasizes  His  petition. 
Let  them  be  one;  "that  the  world  may  know 
that  thou  hast  sent  me,  and  hast  loved  them, 
as  thou  hast  loved  me."  A  united  Church  is 
a  strong  Church.  The  disciples  on  the  day  of 
Pentecost  were  with  one  accord  in  one  place, 


334  Christian  Unity. 

and  great  numbers  of  people  were  converted. 
When  all  denominations  of  Christians,  holding 
their  various  creeds,  and  yet  dealing  with  others 
in  the  spirit  of  love,  give  all  their  energies  to 
the  salvation  of  souls,  the  prayer  of  Christ  will 
be  fulfilled ;  the  world  will  know  that  Christ 
came  from  God,  and  will  be  won  to  Him. 
Christian  unity  is  simply  Christian  love,  and 
love  will  conquer  the  world. 

It  may  seem  a  step  downward  from  these 
things  of  world-wide  importance  to  our  own 
personal  privilege  and  duty,  but  charity  or  love 
begins  at  home ;  rather,  it  begins  in  the  indi- 
vidual heart.  We  are  to  promote  the  unity  for 
which  Christ  prayed,  by  cultivating  its  spirit 
in  our  own  breasts.  Nothing  is  easier  than 
to  find  fault.  Suspicions  and  criticisms  are  as 
natural  to  the  natural  heart  as  weeds  to  a  newly- 
plowed  field.  There  are  few  Christians  of  whom 
some  evil  can  not  be  said.  The  spirit  of  unity 
does  not  look  for  defects.  It  thinketh  no  evil. 
It  is  not  easily  provoked.  It  enters  with  full 
sympathy  into  every  plan  for  the  salvation  of 
men.  It  does  not,  like  one  of  old,  ask:  "Lord, 
who  is  my  neighbor?  "  or,  "  Who  is  my  brother 
or  sister?"  but  regards  every  consistent  mem- 
ber of  the  Church  as  a  member  of  the  family. 
Moreover,  it  goes  beyond  the  boundary  of  the 
Church  Manual.    Its  sympathies  are  with  weak 


Christian  Unity.  335 

churches  and  mission-schools,  and  with  other 
denominations,  and  with  the  whole  work  of  the 
Master.  It  does  not  necessarily  approve  the 
ritualism  of  one  Church,  nor  the  sensational 
extravagance  of  another,  neither  does  it  yield 
its  distinctive  doctrines ;  but  it  says,  as  Christ 
Himself  said,  when  the  disciples  forbade  the 
man  who  cast  out  devils,  though  he  followed 
not  with  them:  "Forbid  them  not."  He  that 
is  not  against  Christ  is  with  Him. 

This  spirit  we  ought  to  cultivate.  And  the 
more  we  do  cultivate  it,  the  truer  we  are  to  our 
distinctive  principles;  for  without  love  our  dis- 
tinctive principles  are  a  mockery.  Some  one 
says,  that  "the  man  who  loves  his  own  wife 
and  children,  is  the  man  with  whom  you  can 
safely  trust  your  wife  and  children,  in  case  of 
necessity."  So  he  who  loves  his  own  church 
most,  loves  and  will  promote  the  interests  of  all 
churches,  and  vice  versa,  he  who  is  interested 
in  the  whole  kingdom  of  Christ,  will  be  a  pillar 
in  his  particular  Zion. 

Let  us  pray  the  prayer,  "Thy  kingdom 
come."  Let  us  pray  it  in  the  spirit  of  unity 
and  of  love.  May  God  bless  every  man  who 
loves,  and  every  church  that  is  devoted  to,  that 
kingdom. 


XXIX. 

A  PECULIAR  PEOPLE. 


:'Ye  shall  make  no  league  with  the  inhabitants  of  this  land." — Judges 


n 


9, 


rpiIESE  words  are  the  declaration  of  a 
divine  policy.  They  were  spoken  to  the 
Jewish  people  at  a  critical  point  in  their  his- 
tory. They  had  ended  their  wanderings  in 
the  wilderness ;  had  taken  Jericho  and  Jerusa- 
lem ;  had  defeated  many  kings  and  tribes,  and 
were  able,  by  God's  blessing,  to  possess  the 
country.  They  were,  however,  still  vexed  with 
the  blindness  which  kept  them  forty  years  in 
the  wilderness.  They  were  prone  to  forget 
Grod,  to  tremble  before  their  enemies,  and  to 
depend  on  strategy  and  diplomacy  rather  than 
on  Him  Whose  power  had  so  often  saved 
them. 

There  were  worldly  wise  men  among  them 
who  saw  the  power  of  the  Canaanites  and 
Philistines,  and  said,  "  Let  us  have  treaties 
with  them,  and  live  side  by  side  with  them." 
In  answer  to  these,  the  angel  of  the  Lord  re- 
peats the  command  to  make  no  treaties  with 

(336) 


A  Peculiar  People.  337 

the  heathen  tribes,  but  to  root  them  out,  throw 
down  their  altars  and  take  their  land.  After- 
ward the  angel,  speaking  for  God,  says:  "Ye 
have  not  obeyed  my  word;  therefore  these 
tribes  shall  be  as  thorns  in  your  sides,  and 
their  gods  shall  be  as.  snares  unto  you." 

We  notice,  first,  that  the  command  of  God 
was  reasonable.  The  children  of  Israel  were 
His  people.  He  had  made  a  covenant  or 
league  with  them  to  oive  them  the  land.  He 
was  able  to  fulfill  His  part  in  this  covenant. 
The  land  was  His,  and  He  could  drive  out  the 
heathen.  They  were  His  enemies.  Their  gods 
were  idols,  and  their  worship  was  sin.  The 
children  of  Israel  could  not  be  faithful  to  God 
while  in  league  with  His  enemies.  Therefore 
He  said  to  them,  "Ye  shall  make  no  league 
with  any  of  these  nations."  There  must  be  no 
compromise.  No  altar  of  Baal  can  be  spared. 
The  country  promised  to  Abraham  and  his 
seed,  and  given  according  to  promise,  must 
know  no  service  but  that  of  the  God  of  Abra- 
ham. 

Again.  The  policy  set  forth  in  the  command 
was  safe.  No  other  promised  permanent  se- 
curity. The  heathen  tribes  were  cunning  and 
crafty,  as  ready  to  make  leagues  and  to  break 
them  as  are  the  tribes  of  the  Soudan.  "  They 
shall  be  as  thorns  in  your  side,"  said  the  angel. 
22 


338  A  Peculiar  People. 

The  Mahdi  and  his  followers  are  not  a  worse 
thorn  to  the  British  Government  than  were 
these  Canaanitish  tribes  afterward  to  the 
children  of  Israel.  Obedience  to  divine  direc- 
tion would  have  saved  them  and  their  children 
and  their  children's  children  from  sore  evils. 

Again.  The  divine  policy  was  wise.  It  was 
calculated  to  keep  the  nation  from  sin — par- 
ticularly from  the  sin  of  idolatry.  To  tolerate 
the  Canaanites  was  to  tolerate  their  altars  and 
groves  and  idolatrous  worship ;  to  expose  them- 
selves and  their  children  to  the  temptations  of 
this  worship.  The  angel  said,  "Their  gods 
shall  be  a  snare  unto  you."  This  truly  came 
to  pass.  The  people  became  familiar  with  the 
names  and  services  of  Baal  and  Ashtaroth. 
As  people  nowadays  flock  to  camp-meetings, 
they  flocked  to  the  groves  and  high  places  of 
idolatry.  Their  children  were  beguiled.  Their 
sons  married  heathen  women  and  their  daugh- 
ters heathen  men.  Association  with  sin  led 
them  to  sin,  and  again  and  again  the  whole 
nation  was  given  over  to  idolatry. 

Turn  now  to  the  last  chapter  of  the  book  of 
II.  Chronicles  and  read  the  result :  "  Moreover, 
all  the  chiefs  of  the  priests  and  the  people 
transgressed  very  much,  after  all  the  abomina- 
tions of  the  heathen."  "Therefore  he  brought 
upon  them  the   king  of    the   Chaldees,  who 


A  Peculiar  Peojrte.  339 

slew  their  young  men  with  the  sword  and  had 
no  compassion,  and  burnt  the  house  of  God 
and  carried  the  people  captive."  The  cause 
of  the  overthrow  of  Israel  was  idolatry,  but 
there  are  causes  behind  causes.  Tracing  the 
disaster  back  to  its  beginning,  their  destruc- 
tion began  when  they  made  leagues,  contrary 
to  God's  command,  with  the  inhabitants  of  the 
land. 

The  effect  of  the  angel's  message  on  the 
people  of  Israel  was  very  marked.  "All  the 
people  lifted  up  their  voice  and  wept."  They 
also  offered  sacrifice  to  the  Lord.  It  would 
have  been  much  better  to  reform  and  put 
away  their  heathen  wives  and  break  down 
their  heathen  altars.  Obedience  is  better  than 
sacrifice,  and  reformation  than  weeping ;  for,  as 
Matthew  Henry  says,  their  sin  was  "too  deeply 
rooted  to  be  wept  out." 

The  divine  policy,  as  to  the  treatment  of  sin, 
is  the  same  in  every  age.  The  God  of  Adam, 
Abraham,  Israel  and  the  Church  of  our  Dis- 
pensation is  one  God.  He  can  not  look  upon 
sin  with  the  least  degree  of  allowance.  He 
makes  no  compromise  with  it.  He  says  to 
His  Church,  as  to  the  chosen  nation  of  old, 
"Ye  shall  make  no  league  with  the  inhabitants 
of  the  land."  The  command  is  as  reasonable  as 
when  spoken  to  the  Jews.     He  had  brought 


340  A  Peculiar  People. 

them  out  of  the  land  of  Egypt  and  delivered 
them  from  enemies  and  made  a  covenant  with 
them.  So  He  has  delivered  His  Church,  and 
covenanted  with  her.  He  has  committed  to 
her  His  Oracles  and  the  ministry,  and  has 
promised  and  gives  His  Holy  Spirit  to  instruct 
and  help  her.  He  has  testified  His  love  to  her 
by  a  sacrifice,  compared  to  which  the  olden  sac- 
rifices are  as  a  dim  twilight  to  the  sun  it  pre- 
cedes. He  has  made  it  her  duty  to  uphold 
His  worship  and  honor  His  name.  As  the 
Jews  of  old  were  His  people,  chosen  to  make 
His  name  known  among  the  heathen,  so  the 
Church  is  chosen  and  ordained  to  perpetuate 
and  extend  His  worship.  It  is  to  be  a  light 
shining  in  a  dark  place.  To  accomplish  its 
end  it  must  be  pure.  God's  people  must  be 
devoted  to  Him  and  mindful  of  the  covenant 
He  has  established.  This  covenant  can  not 
be  broken  unless  they  break  it.  God  will  be 
faithful.  He  demands  of  them  an  individual 
allegiance.  They  can  not  be  in  league  with 
Him  and  with  His  enemies,  or  even  with  those 
who  are  indifferent  to  Him. 

The  world  receives  the  Church  very  much 
as  the  Canaanites  and  Hivites  received  the 
children  of  Israel — sometimes  in  peace  and 
sometimes  in  war ;  sometimes  with  open  can- 
dor and  sometimes  with  guile.      Men  come, 


A  Peculiar  People.  341 

perhaps,  as  the  men  of  Gibeon  came  to  Joshua. 
They  say:  "We  have  heard  of  the  fame  of 
the  Lord  thy  God,  now  make  a  league  with 
us.  We  believe  in  religion,  but  you  are  too 
strict.  We  would  join  you  and  co-operate,  but 
you  must  yield  a  little.  These  old  doctrines  are 
too  severe.  An  enlightened  age  demands  modi- 
fication. The  doctrines  of  man's  sin,  of  the 
incarnation  and  of  the  need  of  regeneration  are 
hard  sayings.  The  Church  would  prosper  if 
it  preached  the  love  of  God  and  bridged  these 
hard  places  and  made  the  way  of  salvation 
easy.  It  could  gain  friends,"  they  tell  us,  "by 
softening  its  tone  on  the  Sabbath  question,  or 
on  temperance."  I  have  no  doubt  of  it.  There 
are  many  who  would  make  a  league  with  the 
Church,  and  put  their  names  on  her  rolls,  if 
she  would  yield  a  little. 

The  worshipers  of  Baal  were  glad  to  sign  a 
league  which  allowed  them  to  keep  their  altars. 
So  there  are  worshipers  of  Mammon  who  would 
be  in  the  Church  if  her  requirements  were  less 
exacting.  But  does  it  follow  that  the  Church 
would  gain  by  compromise?  The  Bible  and 
history  and  common  sense  say,  No.  The  divine 
plan  is,  That  as  the  Jews  were  a  peculiar  and 
separate  people,  so  the  Church  should  be  sepa- 
rate. "  Come  ye  out  of  the  midst  of  her,  my  peo- 
ple.    Be  ye  clean  that  bear  the  vessels  of  the 


342  A  Peculiar  People. 

Lord.  What  fellowship  hath  light  with  dark- 
ness?    Let  there  be  no  league  with  iniquity." 

Some  in  the  Church,  who  are  anxious  for  her 
good,  err  in  overestimating  the  obstacles  in 
her  way  and  in  underestimating  her  power. 
They  question  whether  it  would  not  be  better  to 
meet  hostile  scientists  and  philosophers  on 
some  common  ground;  to  concede  some  things 
that  they  claim,  and  so  gain  co-operation.  The 
Bible  idea  is  against  this  view.  It  reveals 
God's  plan,  according  to  which  His  people  are 
to  be  separate,  and  to  maintain  His  counsel  in 
its  entirety. 

But  they  say  the  Church  needs  this  co-opera- 
tion. It  is  making  no  progress,  indeed,  it  is 
losing,  and  concession  is  necessary.  Some 
would  do  for  theology,  what  the  Signal  Service 
does  for  science — foretell  storms  and  other 
dangers.  These  constitute  what  may  be  called 
a  Bureau  of  Spiritual  Probabilities.  They  tell 
us  that  unless  the  Church  shifts  ground,  it 
must  lose  influence;  that  "orthodoxy  is 
doomed;"  that  "the  Church  of  the  future  will 
be  free  from  superstition;"  that  the  Christian 
doctrines  of  inspiration,  of  the  Sabbath  and  of  a 
future  life  are  to  be  modified,  and  that  if  the 
Church  would  stand,  she  must  recognize  the 
inevitable  and  adapt  her  doctrines  to  the  spirit 
of  the  age. 


A  Peculiar  People.  343 

Such  prophecies  and  advice  are  wonderfully 
common  of  late,  and  are  uttered  very  con- 
fidently. Had  those  who  made  them  the  pres- 
tige which  the  fulfillment  of  past  predictions 
has  given  the  Signal  Service,  we  might  feel 
some  alarm ;  but,  as  things  are,  we  venture  to 
wTeigh  probabilities  and  put  our  predictions 
against  theirs. 

And  first,  there  are  no  indications  of  a  cold 
wave.  Our  spiritual  atmosphere  is  not  as 
warm  as  it  might  be,  and  changes  may  be  ex- 
pected, but  they  will  be  for  the  better  rather 
than  for  the  worse.  We  judge  this  not  alone 
because  God  has  promised  good  to  His  Church, 
but  from  the  signs  of  the  times.  The  churches 
are  not  drifting  toward  Infidelity;  nor  is 
there  reason  to  say  that  belief  in  God's  words 
will  disappear.  On  the  contrary,  Bible  study 
and  belief  in  the  Bible  are  on  the  increase. 

That  orthodoxy  and  orthodox  churches  are 
doomed,  is  talk  without  knowledge.  The 
churches  which  have  evangelical  creeds,  and 
hold  to  them,  are  the  growing  churches.  Those 
which  are  loose  are  losing  ground.  Universalism 
is  waning.  Unitarianism  is  losing  everywhere. 
The  evangelical  churches  are  prosperous.  And 
if  there  is  difference  among  them,  those  which 
hold  their  doctrines  most  firmly  are  most  pros- 
perous. 


344  A  Peculiar  People. 

The  apostles  of  looseness  receive  in  our  day 
more  than  their  share  of  popular  attention. 
They  are  neither  so  many  nor  so  mighty  as 
some  suppose.  Few  cities  have  more  than 
one,  and  ordinarily  they  are  average  men. 
They  attract  attention  just  as  comets  do.  Peo- 
ple who  never  think  of  the  stars  will  look  and 
wonder  at  a  stranger  in  the  sky.  Some  years 
ago  there  ministered  in  one  of  our  large  cities 
a  man  of  good  attainments,  whose  doctrines 
were  those  of  other  evangelical  ministers.  He 
had  an  ordinary  congregation,  and  was  favora- 
bly known  in  other  churches,  but  had  no  name 
or  reputation  above  other  ministers  of  the 
city.  By  and  by  he  made  a  departure.  He 
abandoned  his  church  and  the  orthodox  faith, 
and  began  preaching  in  a  theatre.  He  was 
the  sensation  of  the  day.  The  papers  were 
full  of  him.  'The  telegraph  told  people  in  all 
parts  of  the  land  what  he  said.  He  went  up 
like  a  rocket,  and — he  came  down. 

His  history  has  been  repeated  with  different 
actors  in  other  cities.  In  each  case  the  hero 
gained  a  reputation  which  he  could  never  have 
gained  by  preaching  evangelical  truth.  There 
is  more  joy  and  more  stir  in  our  newspapers 
over  one  minister  who  goes  astray,  or  preaches 
infidelity,  than  over  ninety  and  nine  who 
preach   sound   doctrine.       In   the   meantime, 


A  Peculiar  People.  345 

however,  the  Church  goes  on  with  her  work, 
the  ninety  and  nine  preach,  their  people  labor 
and  the  cause  advances. 

The  prophet  who  thinks  orthodoxy  doomed 
because  a  few  men,  once  in  good  standing  in 
the  churches,  have  thrown  off  their  bonds  and 
are  teachers  of  another  Gospel,  reasons  from  a 
very  small  premise  to  a  very  large  conclusion. 
Christian  people  need  not  be  alarmed  by  such 
predictions.  Infidelity  threatens  great  things, 
but  so  it  has  threatened  from  the  beginning. 
We  can  wait  for  some  demonstration. 

An   insane   man   once   entered   a   crowded 
church,  and  grasping  two  pillars  of  the  gallery, 
one  on  each  side  of  the  aisle,  cried,  "  I  will  pull 
these  down  and  destroy  you,  as  Samson  did  the 
Philistine  lords."     There  was  a  sensation,  and 
a   panic   was   imminent,  when   the   minister, 
quietly  waving  his  hand,  said,  "Let  him  try." 
He  did  try,  and  that  was  the  end  of  the  sensa- 
tion.    Infidelity  lays  hold  of  the  pillars  of  our 
temple— the  Sabbath,  the  Bible,  the  divinity 
of  Christ.     Professors  of  probabilities  say,  "It 
will  pull  them  down."     Let  it  try.     Others 
have  tried,   but  our  temple  stands.     It  was 
built    by   the   Almighty,    and   i'vr,m   its   sure 
corner-stone  to  its  highest  pinnacle  it  is  secure. 
Nothing  could  be  more  unwise  or  untrue  to 
God  than   to  turn  from  His  Word  to  com- 


346  A  Peculiar  People. 

promise  with  modern  theories  and  philoso- 
phies. There  are  more  of  them  than  there 
were  of  the  Canaanitish  tribes,  and  like  those 
tribes  they  are  at  strife  among  themselves. 
Their  doctrines  are  constantly  changing.  Like 
wandering  tribes  they  are  here  one  day 
and  gone  the  next.  "The  word  of  our  God 
shall  stand  forever."  This  is  the  promise. 
The  command  is:  "  Thou  shalt  make  no  league 
with  the  inhabitants  of  the  land." 

One  application  of  the  text,  therefore,  is: 
The  Church  should  make  no  league  with  infi- 
delity. It  should  not,  in  the  slightest  degree, 
compromise  any  doctrine  of  God's  Word. 

Another  is:  The  Church  should  make  no 
league  with  immorality.  It  should  not  toler- 
ate in  its  members  any  iniquitous  practice. 
What  was  said  as  to  the  maintenance  of  sound 
doctrine  may  be  said  also  of  discipline. 
Those  who  are  appointed  to  rule  in  the  house 
of  God  should  make  His  Word  their  guide, 
and  should  see  that  the  immoralities  of  mem- 
bers are  not  allowed  to  become  thorns  and 
snares  to  the  church,  as  the  Canaanitish  altars 
and  worship  became  to  the  Jews. 

A  third  application  is  to  individuals.  Make 
no  league  with  any  habit  or  desire  or  person 
hostile  to  God.  He  is  entitled  to. allegiance  and 
to  all  our  service.      We  can  not  serve  Him 


A  Peculiar  People.  347 

and  compromise  with  sin.  God  said  to  Israel, 
"I  am  the  Lord  thy  God,  which  have  brought 
thee  out  of  the  land  of  Egypt.  Thou  shalt 
make  no  league."  He  says  to  us,  "  I  am  the 
Lord  thy  God.  I  have  redeemed  thee  from 
sin.     Give  me  thine  undivided  heart." 


XXX. 
NATIONAL. 


"Happy  is  that  people  whose  God  is  the  Lord." — Psalm  cxliv.  15. 

HPHE  verses  immediately  preceding  the  text 
are  a  pen  picture  of  prosperity. 

"  That  our  garners  may  be  full,  affording  all 
manner  of  store;  that  our  sheep  may  bring 
forth  thousands  and  tens  of  thousands  in  our 
streets;  that  our  oxen  may  be  strong  to  labor; 
that  there  be  no  breaking  in,  nor  going  out; 
that  there  be  no  complaining  in  our  streets." 

The  picture  represents  our  condition  as  a 
people.  Our  garners  are  full.  The  East  and 
the  West,  and  the  North  and  the  South,  con- 
gratulate each  other  and  themselves  on  mutual 
abundance.  The  earth  brings  forth  plentifully. 
There  may  be  failures  in  one  section  or  another, 
but  general  failures  are  unknown.  Each  year 
is  a  year  of  abundauce.  Our  herds  and  flocks 
multiply.  Our  agricultural  reports  do  not  dis- 
cuss the  sufficiency  of  our  product  for  bur  need. 
The  question  is,  How  many  millions  of  surplus 
can  we  sell  abroad?     Times  may  be  hard  by 

(348) 


National.  349 

contrast  with  other  times,  but  not  by  contrast 
with  other  lands.  There  are  individual  sorrows 
and  complaints;  but  the  people  as  a  people, 
and  the  country  as  a  whole,  are  blest.  We 
can  rejoice  with  the  Psalmist,  and  say:  "  Happy 
is  that  people  that  is  in  such  a  case." 

The  Psalmist's  picture,  however,  contains 
more  than  agricultural  prosperity.  We  see  a 
people  at  peace.  There  is  no  invasion  nor 
captivity;  no  breaking  in  nor  going  out;  no 
complaining  nor  groaning  under  burdens;  no 
slavery  nor  oppression.  We  are  blessed  with 
culture  and  education.  Our  "sons  are  as  plants 
grown  up  in  their  youth ;  and  our  daughters 
are  as  corner-stones,  polished  after  the  simili- 
tude of  a  palace." 

These  are  the  outlines  of  the  picture,  which 
each  may  fill  in,  and  shade  and  color  according 
to  his  desire  and  ability.  One  may  dwell  on 
our  just  laws;  another  on  our  public  schools; 
another  on  the  increase  of  population,  or  on 
religious  or  civil  freedom ;  another  may  count 
the  acres  of  our  public  domains,  or  tell  our 
standing  with  the  nations.  All  these  help  to 
make  up  our  prosperity,  and  all  are  reasons 
for  thanksgiving.  It  is  profitable  for  us,  upon 
a  set  day  each  year,  to  study  them,  to  sum 
up,  and  set  in  order,  and  carefully  weigh  our 
blessings. 


350  National. 

We  may  fail  to  realize  them,  because  they 
are  so  great  and  so  continuous.  In  the  cen- 
tury, since  we  became  free,  civil  liberty  and 
freedom  to  worship  God  have  become  matters 
of  course.  Like  air  and  light,  they  are  so 
common  that  we  scarcely  think  of  them  as 
blessings.  The  same  is  true  of  peace;  for, 
though  the  lessons  of  our  wars  have  not  been 
forgotten,  time  has  so  dimmed  the  recollection 
that  peace  seems  a  natural  condition  rather 
than  a  subject  for  special  thanks. 

We  need  some  such  exhortation  as  that  given 
the  Jews  at  their  feast  of  weeks:  "Thou  shalt 
remember  that  thou  wast  a  bondsman  in 
Egypt."  The  blessings  of  the  present  will  be 
more  real  when  contrasted  with  evils  that  are 
past.  The  bright  spots  in  our  picture  will  be 
|brighter  for  the  darkness  behind  them.  Re- 
membering their  bondage  and  poverty,  the 
Jews  could  with  more  spirit  and  understand- 
ing praise  God  for  freedom  and  plenty.  Re- 
membering the  Mayflower  and  her  crew,  who, 
that  they  might  be  free  to  worship  God,  left 
their  homes  and  country,  will  help  us  to  give 
heartier  thanks  for  greater  freedom  than  they 
ever  dreamed  of.  Thoughts  of  our  Revolution ; 
of  the  price  paid  for  our  independence ;  of  our 
pioneers  and  the  sacrifices  they  made  to  lay 
our  foundations  of  other  lands,  where  oppres- 


National.  3ol 

sion,  or  riot,  or  famine  prevail,  will  give  reality 
to  our  thanksgiving. 

The  fact  that  freedom  and  peace  and  plenty 
are  so  common,  does  not  make  them  less  the 
gifts  of  God,  nor  absolve  us  from  gratitude. 
Yet  it  is  true,  that  what  may  be  called  the 
"small  favors  of  Providence"  are  thankfully 
received,  while  others  which  go  to  make  up 
our  very  life  are  scarcely  regarded.  "What 
do  you  most  give  thanks  for?"  I  asked  a  pa- 
tient in  one  of  our  hospitals.  "  For  my  eyes," 
he  said.  He  had  been  almost  blind  for  a  year, 
but  an  operation  had  given  him  sight.  We 
have  our  eyes  and  use  them  so  readily,  that 
sight  is  scarcely  thought  a  thing  to  be  thank- 
ful for. 

So  other  blessings,  personal  and  national, 
are  overlooked,  because  of  their  very  great- 
ness and  nearness  and  importance.  If  we  were 
blind  for  a  year,  or  a  slave,  or  persecuted,  or 
very  poor  for  a  year,  Thanksgiving  would  mean 
more  to  us  than  it  ever  meant  before.  One 
season  of  the  grasshoppers  prepared  the  Kan- 
sas farmers  to  give  very  earnest  thanks  for  the 
next  year's  corn  crop.  The  failure  of  one  ac- 
customed mercy  may  give  us  also  a  lively  ap- 
preciation of  other  mercies.  It  was  a  very 
thankful  mother  in  Israel  who  wished  her  vis- 
itors were  both  almost  and  altogether  such  as 


352  National. 

she  was,  except  a  touch  of  the  rheumatism. 
She  might  have  wished  them  even  this,  if  its 
pangs  would  lead  them  to  look  more  thankfully 
at  the  sum  of  their  mercies.  A  touch  of  polit- 
ical corruption  may  turn  our  thoughts  to  the 
whole  grand  system  under  which  we  live.  The 
banishment  of  the  Bible  from  our  public  schools 
may  increase  our  thankfulness  that,  neverthe- 
less, we  have  the  Bible  and  a  Bible  civilization ; 
that  in  spite  of  trials  and  reverses,  both  per- 
sonal and  public,  the  sum  of  our  blessings  far 
exceeds  all  we  are  called  to  suffer ;  that  these 
blessings  are  indeed  more  in  number  than  can 
be  counted,  and  that  we  may  honestly  bow  our 
heads  to  receive  the  benediction  of  the  Psalm- 
ist when  he  says:  "Happy  is  that  people  that 
is  in  such  a  case;  yea,  happy  is  that  people 
whose  God  is  the  Lord." 

There  is  a  natural  connection  between  the 
former  and  latter  clauses  of  this  text.  We 
may,  without  violence,  read  the  one  as  an  ex- 
planation of  or  reason  for  the  other.  It  was 
because  their  God  was  the  Lord  that  the  He- 
brews were  blessed.  They  were  His  people. 
He  gave  them  their  land  and  their  laws.  He 
sent  them  peace  and  prosperity.  When  they 
acknowledged  Him,  they  were  prosperous  in- 
deed. When  they  turned  aside  to  strange  gods, 
curses  came  upon  them.      The  promise  was, 


National.  353 

"  Honor  the  Lord  with  thy  substance,  and  with 
the  first-fruits  of  all  thine  increase;  so  shall 
thy  barns  be  filled  with  plenty,  and  thy  presses 
shall  burst  out  with  new  wine." 

The  promise  is  one  for  all  time.  Acknowl- 
edge the  Lord,  maintain  His  service,  honor  His 
laws,  and  prosperity  will  be  the  result.  This 
is  the  testimony  of  history  as  well  as  of  Scrip- 
ture. The  nation  which  fears  God  is  blessed. 
We,  as  a  nation,  illustrate  this  truth.  From 
the  beginning,  our  God  has  been  the  Lord. 
The  fathers  made  laws  and  established  a  gov- 
ernment in  His  fear.  That  some  State  Con- 
stitutions do  not  mention  His  name  is  of  small 
moment,  when  every  article  and  every  by-law 
declares  the  principles  of  His  government.  Our 
nation  was  Christian  from  its  birth,  and  this 
fact  explains  the  blessings  which  have  attended 
its  growth. 

These  blessings  are  no  mere  accident,  neither 
are  they  an  arbitrary  arrangement  of  Divine 
Providence.  A  sound  philosophy  underlies  the 
text.  It  is  as  natural  that  a  God-fearing  nation 
should  be  blessed,  as  that  a  man  who  observes 
proper  sanitary  regulation  should  have  health. 
Religion  furnishes  the  best  exercise,  the  best 
tonic  and  the  best  food  for  a  people.  Men  who 
fear  God  will  keep  His  law — not  the  first  table 
only,  which  concerns  their  relations  with  Him, 
23 


354  •       National. 

but  the  second,  which  regulates  their  treatment 
of  men  as  well.  They  will  not  murder,  nor 
commit  adultery,  nor  steal,  nor  lie,  nor  covet. 
They  will  respect  "the  powers  that  be"  as  or- 
dained of  God,  and  will  pay  their  taxes  and 
abide  by  their  contracts.  They  will  be  indus- 
trious, and  charitable,  and  civil. 

The  fear  of  God  is  more  than  a  formal  ac- 
knowledgment of  His  power  and  right.  It  is 
not  simply  a  worship.  It  is  a  systematic  belief 
and  a  life.  It  makes  true  men — in  the  family 
and  in  the  State.  A  God-fearing  man  is  always 
a  safe  man.  His  children,  his  wife,  his  business 
partner,  and  his  felloAV-citizens  may  depend 
upon  him.  There  are  apparent  exceptions  in 
the  case  of  hypocrites,  and  real  exceptions  in 
those  who  have  piety  without  discretion ;  but 
the  rule  holds  good.  Happy  is  the  family  or 
that  business  which  has  for  its  head  one  whose 
God  is  the  Lord! 

Godliness  is  profitable  not  only  to  the  godly 
themselves,  but  to  their  associates.  A  commu- 
nity of  God-fearing  people  is  a  safe  community 
— an  honest,  quiet,  industrious  community. 
A  village  or  city  in  which  the  mass  of  the 
people  are  church-goers  is  a  desirable  home, 
and  a  good  place  in  which  to  do  business  and 
raise  children.  Speculators  who  lay  out  new 
towns  realize  this,  and  are  willing  to  give  lots 


National.  355 

for  church  purposes.  They  know  that  the  es- 
tablishment of  a  church  will  promote  order, 
draw  a  good  class  of  settlers,  and  raise  the  price 
of  real  estate.  They  bear  testimony  to  the 
truth  that  religion  is  a  blessing,  and  that  a 
community  is  happy  whose  God  is  the  Lord. 

What  is  true  of  a  village  or  city,  is  true  of 
the  State.  "  Righteousness  exalteth  a  nation." 
"The  throne  is  established  by  righteousness." 
"  The  fear  of  the  Lord  is  the  beginning  of 
national  wisdom."  The  nation  that  honors 
God,  God  will  honor. 

Some  one  has  declared  the  Book  of  Proverbs 
to  be  the  best  business  manual  ever  published. 
It  is  also  the  best  book  of  political  economy. 
It  deals  with  the  principles  which  underlie  all 
government,  and  develops  the  true  idea  of  na- 
tional prosperity.  That  prosperity  comes  from 
obedience  to  the  laws  of  God.  A  God-fearing 
nation  has  in  it  the  root  of  this  prosperity,  and 
the  sTowth  is  as  natural  as  the  flow  of  water 
from  the  fountain,  or  the  growth  of  a  tree  from 
the  seed. 

The  fact  that  prosperity  is  the  result  of  right- 
eousness, does  not  make  it  any  less  the  gift  of 
God.  "Promotion  cometh  neither  from  the 
East,  nor  from  the  West,  nor  from  the  South ; 
but  God  is  the  Judge."  He  putteth  down  one, 
and    setteth   up   another.      He    is   Governor 


356  National. 

among  the  nations.  He  rules  in  the  armies  of 
heaven,  and  among  the  inhabitants  of  the 
earth. 

While  we  honor  our  forefathers,  we  give 
praise  and  thanks  to  God  for  their  labors  and 
for  the  civilization  they  established.  We  need 
to  recognize,  also,  our  obligation  to  serve  Him, 
and  so  perpetuate  this  civilization  and  pros- 
perity. We  can  not  live  on  the  faith  of  our 
fathers.  If  we  are  to  have  continued  prosper- 
ity, it  must  be  because  our  God  is  the  Lord ; 
because  we  worship  Him,  and  keep  His  Sab- 
baths, and  observe  His  commandments.  We 
are  too  prone  to  glorify  our  fathers  and  our 
institutions,  and  to  feel  that  the  next  genera- 
tion shall  be  as  this  and  much  more  abundant. 

Let  us  bear  in  mind  that  while  we  say  with 
David,  "Happy  is  that  nation  whose  God  is 
the  Lord,"  the  converse  of  this  is  equally  true : 
Unhappy  is  that  nation  whose  God  is  not  the 
Lord.  This  truth  finds  expression  in  the  lan- 
guage of  the  prophet  to  Israel:  "The  nation 
and  kingdom  that  will  not  serve  thee,  shall 
perish ;  yea,  those  nations  shall  be  utterly 
wasted."  Just  as  the  principles  of  righteous- 
ness are  the  salt  of  a  nation  to  save  it,  so 
unrighteousness  is  its  destruction.  The  people 
who  forget  God,  violate  His  Sabbath,  and  seek 
gain  instead  of  godliness,  are  under  a  curse. 


National.  3o7 

"Righteousness  exalteth  a  nation;  but  sin  is 
a  reproach  to  any  people."  It  debases,  and,  in 
the  end,  will  destroy. 

Even  though  the  nation  be  one  which  God 
has  signally  blessed,  as  He  has  our  own,  yet 
must  it  reap  the  reward  of  its  sin.  "At  what 
instant  I  shall  speak  concerning  a  nation,  to 
build  and  to  plant  it  [said  the  Lord] ;  if  it  do 
evil  in  my  sight,  that  it  obey  not  my  voice; 
then  I  will  repent  of  the  good  wherewith  I  said 
I  would  benefit  them."  "  If  they  will  learn  my 
ways,  they  shall  be  built  in  the  midst  of  my 
people ;  but  if  they  will  not  obey,  I  will  utterly 
pluck  up  and  destroy  that  nation,  saith  the 
Lord." 

These  are  very  practical  utterances.  They 
concern  our  national  life.  We  have  acknowl- 
edged God  to  be  the  Lord ;  our  laws  are  founded 
on  His  laws,  and,  as  a  result,  He  has  exalted 
ns.  He  hath  not  dealt  so  with  any  nation. 
Our  Fourth  of  July  orators  congratulate  us, 
not  without  reason,  on  the  greatest,  freest  and 
best  land  and  government  under  the  sun.  But 
we  have  seen  changes,  and  greater  changes  are 
not  impossible.  We  still  acknowledge  God, 
but  the  age  is  one  of  hurry  and  speculation. 
There  is  great  haste  to  be  rich.  We  are  in 
danger  of  the  sin  of  the  ancient  Samaritans, 
who" "feared  the  Lord  and  served  their  own 


358  National, 

gods."  Covetousness  is  idolatry;  appetite  is 
an  idol ;  wealth  brings  luxury,  and  luxury  leads 
to  licentiousness,  and  oppression,  and  pride. 

These  are  the  rocks  upon  which  other  nations 
have  split.  Read  the  history  of  ancient  em- 
pires. Remember  that  Assyria  and  the  Baby- 
lonish and  Persian  empires  were  powers  equal 
to  any  of  modern  times ;  that  their  lands  were 
fertile,  their  armies  powerful,  and  their  re- 
sources enormous.  Babylon  was  built  for 
eternity;  its  walls  and  towers  defied  all  Asia. 
Nineveh,  and  Memphis,  and  Thebes  were  cities 
of  great  strength ;  but  the  places  which  knew 
them,  know  them  no  more  forever.  Of  Nine- 
veh it  was  said :  "I  will  dig  thy  grave,  for  thou 
art  vile;"  and  she  was  buried  in  the  sands  of 
the  Tigris.  The  prophecy  against  Babylon 
was:  "Because  thou  hast  been  proud  against 
the  Lord,  .  .  .  therefore  shall  her  young 
men  fall  in  the  streets,  and  she  shall  never  be 
inhabited;  but  the  wild  beasts  of  the  desert 
shall  lie  there."  Waste  and  desolate  as  she 
has  been  for  centuries,  she  is  a  fulfilled  pro- 
phecy;  a  monument  of  God's  government 
among  the  nations,  and  a  testimony  that  the 
people  which  will  not  serve  Him  shall  perish. 

The  thing  that  hath  been,  it  is  the  thing  that 
shall  be.  I  do  not  predict  the  destruction  of 
this  land  and  the  desolation  of  our  cities ;  but 


National.  359 

only  emphasize  the  truth,  that  the  course  which 
worked  destruction  then,  will  work  the  same 
destruction  now.  Our  civilization  is  high  and 
our  hopes  are  bright ;  but  let  idolatry,  in  any 
form,  and  immorality  prevail,  and  before  many 
generations  our  descendants  may  gaze  in  won- 
der at  the  monuments  of  to-day. 

Let  us  give  hearty  thanks  to  God  for  His 
wonderful  goodness,  for  a  goodly  land,  a  pious 
ancestry,  and  a  century  of  prosperity.  Let  our 
thanksgiving,  also,  be  mingled  with  consecra- 
tion. As  for  us,  and  (as  far  as  our  influence 
goes)  as  for  our  nation,  we  will  serve  the  Lord. 


XXXI. 

COMMUXION. 


"What  manner  of  communications  are  these  that  ye  have  one  to  another." 
— Luke  xxiv.  17. 

TT  was  natural  that  Cleopas  and  his  friend 
*-  should  talk  of  Christ.  Out  of  the  abund- 
ance of  their  hearts  thev  communed  together, 
and  reasoned  of  His  death  and  resurrection. 

They  were  disheartened.  They  had  trusted 
Him  as  the  Messiah — the  Redeemer  of  Israel 
— but  He  had  been  put  to  death.  The  story 
of  His  resurrection  filled  them  with  wonder, 
but  they  evidently  did  not  credit  it,  for  their 
conversation  had  a  minor  tone. 

The  presence  of  a  stranger  who  drew  near 
and  walked  with  them  did  not  divert  their 
thoughts  nor  cheer  them.  They  were  surprised 
at  his  ignorance  of  matters  which  filled  them 
with  wonder  and  sorrow.  Who  could  he  be, 
and  where  could  he  have  been  during  the  past 
three  clays,  not  to  know  the  things  which  had 
come  to  pass  in  Jerusalem? 

The  subject  which  so  absorbed  these  two 
(360) 


Communion.  361 

travelers  is  our  subject.  Out  of  the  abundance 
of  our  hearts  we  speak  of  the  crucifixion, 
"Concerning  Jesus  of  Nazareth,  which  was  a 
prophet,  mighty  in  deed  and  word  before  God 
and  all  the  people,  and  how  the  chief  priests 
and  rulers  delivered  him  to  be  condemned  to 
death  and  crucified  him;"  how  he  was  buried 
and  the  third  day  rose  from  the  dead. 

The  subject  is  as  fresh  and  full  of  interest 
as  on  the  afternoon  of  the  resurrection  day.  It 
is  a  subject  for  every  age.  It  was  the  chosen 
theme  of  David  in  the  Psalms  and  of  Isaiah 
and  all  the  prophets.  It  was  the  theme  of  the 
apostles,  and  is  the  theme  of  discourse  and 
praise  in  heaven.  When  Christ  was  transfig- 
ured, that  the  disciples  might  see  His  king- 
dom, Moses  and  Elias  talked  with  Him  "of 
his  decease  which  he  should  accomplish  at 
Jerusalem,"  while  John  in  his  vision  of  heaven 
tells  us  how  ano-els  and  redeemed  saints  praise 
the  Lamb,  saying,  "Thou  art  worthy,  for  thou 

wast  slain." 

What  manner  of  communications  are  these 
which  we  have  one  with  another?  A\  e  an- 
swer as  did  Cleopas:  They  are  concerning 
Jesus,  the  crucified  and  risen.  There  is 
nothing  sad  in  our  tone,  nor  in  our  hearts. 
The  disciples  were  sad,  for  they  trusted  that 
Christ  should  have  redeemed  Israel,  and  (  hnst 


362  Communion. 

was  dead.  We  know  that  He  did  redeem  not 
Israel  only,  but  all,  of  every  name  and  nation, 
who  accept  His  salvation.  We  know  that  the 
tomb  was  empty,  as  Peter  said,  and  that  Christ 
was  raised  from  it  by  the  power  of  God,  as  the 
same  Peter  afterward  declared. 

These  communications  are  natural  to  Chris- 
tian people  at  all  times,  and  especially  so  when 
they  sit  at  the  communion  table.  As  the  Fourth 
of  July  has  memories  of  our  Revolution,  and 
Decoration  Day  of  our  late  war,  so  the  sacra- 
ment of  the  Supper  commemorates  Christ's 
death.  It  is  a  memorial  established  by  Him- 
self to  be  observed  by  PI  is  people  to  all  time. 
"This  do  in  remembrance  of  me,  for  as  often 
as  ye  eat  this  bread  and  drink  this  cup  ye  do 
show  the  Lord's  death  till  he  come."  Men 
sometimes  arrange  beforehand  for  monuments 
with  inscriptions  to  be  put  over  their  graves 
after  they  are  gone.  Our  Savior  provided  this 
monument.  It  is  better  than  any  marble 
shaft  or  memorial  building.  Churches  have 
been  built,  have  fallen  and  been  rebuilt  over 
the  supposed  tomb  where  His  body  was  laid, 
but  this  remains.  The  Church  of  the  Holy 
Sepulcher  will  crumble  to  its  fall,  but  this 
ordinance  will  endure.  Love  is  more  enduring 
than  stone  or  bronze. 

Moreover,  a  monument  on  the  grave  could 


Communion.  363 

be  visited  by  few  people.  Most  of  us  will 
never  see  the  Mount  of  Olives  or  Calvary  or 
the  Church  of  the  Holy  Sepulcher,  but  we  may 
here  raise  when  we  will  a  monument,  and  put 
on  it  the  inscription,  "Jesus  of  Nazareth,  our 
Savior,  crucified,  buried  and  raised  again  by 
the  power  of  God." 

Christ's  monument  belongs  not  to  any  one 
place.  It  may  be  raised  in  Jerusalem,  or  in 
China,  or  in  the  heart  of  Africa.  Where  His 
chosen  take  bread  and  wine  according  to  His 
appointment,  their  act  is  a  memorial,  and  their 
words  are  an  epitaph  or  inscription  of  praise  to 
Him. 

Let  us  study  the  ordinance  as  we  would  read 
the  writing  on  a  memorial  column.  First  there 
is  the  name,  "Jesus  Christ,  the  Son  of  David; 
born  in  Bethlehem  of  Judea ;  died  on  Mount 
Calvary  the  cruel  death  of  the  cross;  age, 
thirty-three  years." 

But  this  is  not  all.  There  are  lines  between 
the  lines.  After  His  name  we  read  the  inter- 
pretation. Jesus  means  Savior,  and  Christ 
means  the  Anointed,  the  Messiah.  We  read 
other  names  by  which  He  was  known,  lie  was 
the  Son  of  God  and  the  Son  of  Man.  lie  was 
the  Word  and  the  Word  was  with  God  and  the 
Word  was  God.  "Immanuel"  means  God 
with  us. 


364  Communion. 

With  the  announcement  of  His  birth  we 
read  the  prophecies  which  pointed  to  Bethle- 
hem, and  established  the  time.  With  the 
announcement  of  His  death,  we  read  also 
a  prophecy  that  He  should  be  cut  off,  but 
not  for  His  own  sin;  that  He  should  be 
wounded  for  our  transgressions,  and  bruised 
for  our  iniquities ;  that  God  so  loved  the  world 
as  to  give  His  only  begotten  Son,  that  whosoever 
believeth  in  Him  should  not  perish,  but  have 
everlasting  life ;  that  His  love  for  man  was  so 
great  as  to  bring  Him  to  the  earth  and  sub- 
ject Him  to  the  death  of  the  cross. 

O  for  this  love  let  rocks  and  hills 

Their  lasting  silence  break, 
And  all  harmonious  human  tongues 

The  Savior's  praises  speak. 

As  in  the  inscriptions  on  other  monuments 
there  are  expressions  of  hope — after  the  history 
of  the  past  life  there  is  the  prophecy  of  a  future 
— so  in  this  we  have  joyful  assurances.  These 
are  found  in  the  words  of  Paul,  repeated 
wherever  the  ordinance  is  observed :  "  Till  he 
come."  Ah!  He  is  to  come  again!  Bethle- 
hem was  not  the  beginning  nor  was  Mount 
Calvary  the  end.  "I  am  he  that  liveth  and 
was  dead,  and  behold  I  am  alive  forevermore." 
The  purple  robe  was  put  on  Him  in  mockery, 
but  He  wears  the  robe  of  a  King.  They 
crowned  with  thorns,  but  He  is  crowned  with 


Communion.  3G5 

glory.  They  put  a  reed  in  His  hand  and 
bowed  the  knee  in  mockery,  and  said,  "Hail, 
king  of  the  Jews!  "  but  now  hath  God  "highly 
exalted  him,  and  hath  given  him  a  name 
which  is  above  every  name ;  that  at  the  name 
of  Jesus  every  knee  should  bow,  of  things  in 
heaven,  and  things  in  earth,  and  things  under 
the  earth ;  and  that  every  tongue  should  confess 
that  Jesus  Christ  is  Lord,  to  the  glory  of  God 
the  Father." 

This  is  the  manner  of  communication  which 
we  have  one  with  another.  This  is  the  memorial 
—  the  monument  which  we  raise  in  obedi- 
ence to  Christ's  word,  "Do  this  in  remem- 
brance of  me."  We  show  forth  the  Lord's 
death  till  He  come.  What  we  do  is  in  the 
expectation  that  He  will  come  a  second  time 
without  sin  (that  is,  not  as  an  offering  for  sin), 
but  unto  salvation. 

It  is  possible  that  in  thus  showing  the  death 
of  Christ  we  may  teach  more  than  we  know. 
Like  the  blind  child  who  makes  curious  em- 
broidery, we  may  not  see  the  beauty  of  our 
own  work.  Like  Cleopas  and  his  friend,  we 
may  talk  of  Jesus  and  to  Jesus,  while  our  eyes 
are  so  holden  that  we  do  not  know  Him.  The 
two  disciples  walked  with  Him  to  Emmaus.  He 
explained  to  them  in  all  the  Scriptures  the 
things  concerning  Himself;  still  their  eyes  were 


366  Communion. 

holden,  till  they  entered  into  the  house,  when 
He  was  known  to  them  in  the  breaking  of 
bread. 

Our  eyes,  or  rather  our  hearts,  may  be 
holden  from  Christ.  The  cares  of  the  world  or 
the  trials  of  life,  or  even  its  trifles,  may  darken 
the  understanding.  They  may  so  absorb  us 
that  we  do  not  think  of  the  service  in  which 
our  voices  join.  We  may  sit  at  the  Lord's 
Table,  while  our  hearts  are  in  the  store  or  the 
kitchen  or  society.  God  forbid  that  we  should 
do  so.  Let  us  open  our  eyes  and  our  hearts  to 
Him  Whose  life  and  death  we  commemorate. 
Who  is  our  God  and  Savior.  If  we  have 
failed  to  realize  His  presence,  may  He  at  least 
be  known  to  us  in  the  breaking  of  bread. 

The  Lord's  death  is  commemorated  or  shown 
forth,  not  for  His  people  only,  but  for  all.  This 
Supper  is  a  witness  to  the  world.  I  would 
that  all  might  see  as  we  see  the  love  of  God 
in  Christ  Jesus.  I  would  that  all  might  be- 
lieve in  Christ  and  have  part  in  His  salva- 
tion. 

Oh  the  mystery  of  human  insensibility !  I 
attended  recently  the  funeral  of  one  who  gave 
his  life  for  others.  When  a  fire  was  raging, 
and  a  woman  and  child  were  in  danger,  he 
went  through  the  flames  to  their  rescue.  To 
protect  the  child  he  took  off  his  own  clothing, 


Communion.  30  7 

and  wrapping  this  about  it,  carried  it  Through 
the  flames.  The  child  and  its  mother  were 
saved,  but  he,  after  forty  days  of  suffering, 
breathed  out  his  life.  At  the  funeral  the 
woman  wept,  but  the  child,  all  unconsciously, 
played  in  a  merry,  cunning  way  about  the 
room.  No  one  restrained  or  blamed  it.  It 
knew  nothing  of  death  nor  of  the  cause  of  death. 
When  older  the  story  will  move  its  heart. 

Like  that  child  at  the  funeral  we  are  in  the 
presence  of  death.  The  service  is  a  memorial 
of  one  Who  died  for  us.  Unlike  the  child,  we 
are  old  enough  to  know  the  meaninsr  of  the 
service.  Our  eyes  are  not  holden  like  the  eyes 
of  a  babe.  Nothing  but  our  own  neglect  and 
insensibility  prevents  our  realizing  the  mean- 
ing of  Christ's  crucifixion  and  the  obligation 
under  which  it  places  us. 

Let  those  who  have  not  given  their  hearts 
to  Christ  look  on  this  memorial;  this  bread, 
which  represents  a  broken  body,  and  this  wine, 
which  is  blood  shed  for  them.  Let  them 
think  of  the  mercy  of  Christ  and  of  His  suf- 
ferings and  of  His  pleadings,  and  believe  on 
Him  to  the  salvation  of  their  souls. 


XXXII. 

THE  RESURRECTION". 


"The  Lord  is  risen" — Luke  xxiv.  34. 

T^HE  story  of  our  Savior's  visit  to  earth  may 
be  written  in  four  chapters.  The  first  tells 
of  His  birth  and  youth;  the  second  of  His 
work  and  teachings;  the  third  of  His  death 
and  dying  utterances,  and  the  fourth  of  His 
resurrection  and  return  to  glory. 

No  doctrine  of  the  Bible  is  more  important 
than  that  of  the  resurrection.  It  is  to  other 
truth  what  the  signature  and  seal  are  to  a  title- 
deed.  When  some  in  the  Corinthian  Church 
doubted  it,  and  said,  "There  is  no  resurrection 
of  the  dead;"  Paul  showed  the  danger  of  the 
error:  "If  Christ  be  not  risen,  then  is  our 
preaching  vain,  and  your  faith  is  also  vain." 
The  atonement  was  made  when  He  died,  but 
the  seal  was  placed  upon  it  when  He  rose  from 
the  dead.  His  work  was  done  when  He  cried, 
"It  is  finished."  But  it  had  been  promised, 
"  Thou  wilt  not  leave  my  soul  in  hell,  neither 
wilt  thou  suffer  thine  Holy  One  to  see  corrup- 

(368) 


The  Resurrection.  369 

tion."     To  the  fulfillment  of  this,  it  was  neces- 
sary that  He  should  rise  from  the  grave. 

Death  did  not  prove  His  mission  or  Messiah- 
ship,  for  death  is  the  lot  of  men.  Had  He  kept 
His  grave  and  returned  to  dust,  our  darkness 
would  be  as  deep  as  that  which  reigned  for 
three  hours  at  the  crucifixion.  We  should  have 
no  hope  of  deliverance  from  sin  and  death. 
But  no !  "  He  rose ;  He  burst  the  bars  of  death ; 
He  captive  led  captivity ;  He  robbed  the  grave 
of  victory,  and  took  the  sting  from  death." 
His  resurrection  was  His  triumph.  It  was  the 
proof  of  His  mission,  and  the  token  that  His 
work  was  accepted  of  the  Father. 

We  naturally  expect  so  important  a  fact  as 
Christ's  resurrection  to  be  plainly  stated  and 
fully  proved  in  Scripture ;  and  so  it  is. 

After  the  crucifixion,  the  body  of  Christ  is 
taken  from  the  cross  and  buried.  The  grave 
is  a  cave — the  tomb  of  a  rich  man.  The  pro- 
phecy is  fulfilled— "He  made  his  grave  with 
the  wicked  and  with  the  rich  in  his  death." 
A  great  stone  is  placed  at  the  mouth  of  the 
cave,  and  sealed  or  cemented  in  its  place.  A 
guard  of  soldiers  is  placed  before  it,  and  the 
three  clays  pass  away.  Suddenly,  very  early 
in  the  morning,  as  it  begins  to  dawn  toward 
the  first  day  of  the  week,  there  is  a  scene, 
promised  in  the  prophetic  announcements  of 
24 


370  The  Resurrection. 

the  tragedy,  and  yet  unexpected  and  startling 
to  the  Roman  guards.  "For,  behold,  there 
was  a  great  earthquake,  and  the  angel  of  the 
Lord  descended  from  heaven,  and  came  and 
rolled  back  the  stone  from  the  door,  and  sat 
upon  it." 

Well  may  the  soldiers  tremble.  Their 
hands  seek  their  sword-hilts,  but  the  swords 
are  not  drawn.  Their  tongues  fail  them  as 
they  would  call  a  challenge.  The  grave  they 
guard  is  already  open.  The  stone  is  removed, 
and  upon  it  sits  a  shape  beautiful,  yet  terrible, 
in  the  majesty  of  heaven.  The  angel  cares  not 
for  their  swords  and  spears,  or  signs  and  coun- 
tersigns. Calm  and  unmoved  he  gazes  at  them. 
His  countenance  is  like  lightning,  and  his 
raiment  is  white  as  snow.  And  for  fear  of  him, 
the  soldiers  shake  and  become  as  dead  men. 

Upon  this  wonderful  scene  come  the  women 
with  spices,  no  less  sweet  and  precious,  because 
the  body  for  which  they  were  designed  does 
not  need  embalming.  The  stone  they  dreaded 
is  an  angel's  seat,  but  the  face  so  terrible  to 
the  soldiers,  wears  a  look  of  love.  "Fear  not 
ye."  The  enemies  of  Christ  may  fear,  but 
those  that  come  in  love  are  met  with  love. 
"Fear  not  ye:  for  I  know  that  ye  seek  Jesus, 
which  was  crucified.  He  is  not  here :  for  he  is 
risen,  as  he. said.     Come,  see  the  place  where 


The  Resurrection.  371 

the  Lord  lay.  And  go  quickly,  and  tell  his 
disciples  that  he  is  risen  from  the  dead." 

This  story  of  the  resurrection  is  attested  by 
four  reputable  writers — the  authors  of  the  four 
Gospels.  There  are,  in  their  narration,  many 
things  which  incidentally  prove  its  truth.  The 
fact  that  the  grave  was  guarded  is  important. 
The  chief  priests  and  Pharisees  who  asked  a 
guard,  and  Pilate  who  granted  their  wish,  un- 
intentionally gave  the  major  premise  of  an 
unanswerable  argument  for  the  friends  of 
Christ.  They  feared  the  theft  of  the  body, 
and  made  such  theft  impossible.  Roman  sol- 
diers did  not  sleep  on  duty ;  neither  were  they 
likely  to  be  frightened  by  grave-robbers.  Had 
the  body  lain  in  an  unguarded  tomb,  the  terri- 
fied disciples  might  have  spirited  it  away.  Even 
in  an  ordinarily  guarded  cemetery,  it  might 
have  been  disturbed ;  but  the  same  divine  wis- 
dom which  made  Roman  soldiers  witnesses  to 
the  death  of  Christ,  made  their  presence  at  His 
grave  a  witness  to  His  resurrection.  The  de- 
vices of  men,  like  the  wrath  of  men,  thus  praise 
God. 

The  testimony  of  those  who  saw  Jesus  after 
His  resurrection  is  conclusive.  He  was  seen 
first  of  the  women  who  came  early  to  the  sep- 
ulcher.  As  they  went  to  tell  the  disciples  those 
things  which  had  happened,  according  to  the 


372  The  Resurrection. 

command  of  the  angel,  "Jesus  met  them,  say- 
ing, All  hail."  They  were  competent  witnesses. 
They  had  known  Him  intimately;  had  heard 
His  words,  and  ministered  to  Him.  They  were 
close  to  the  cross  with  the  captain  of  the  sol- 
diers when  He  died.  They  probably  helped 
take  His  body  from  the  cross,  and  were  by 
when  He  was  put  in  the  grave.  They  knew 
Him,  as  the  dearest  friends  know  each  other. 
Every  feature  was  familiar;  and  when  He 
said,  "All  hail,"  "they  came  and  held  him  by 
the  feet,  and  worshiped  him."  They  were 
competent  witnesses.  So  were  the  two  disciples 
to  whom  Jesus  joined  Himself  as  they  jour- 
neyed, and  to  whom  He  was  known  in  the 
breaking  of  bread.  So,  also,  were  Simon  Peter 
and  James  and  John,  to  whom  He  appeared. 
The  disciples  were  all  competent  witnesses. 
They  were  intelligent,  upright  men.  Their 
testimony  would  be  good  in  court.  They  knew 
that  He  was  both  dead  and  buried.  They  knew 
that  He  rose  from  the  dead.  They  saw  Him 
again  and  again.  They  talked  with  Him  and 
handled  Him.  They  ate  with  Him,  and  re- 
ceived His  commands  and  blessing. 

There  were  other  witnesses.  Hundreds  saw 
Him  alive  after  His  death.  The  Apostle  Paul 
says:  "  He  was  seen  of  above  five  hundred  breth- 
ren at  one  time."     He  further  challenged  con- 


The  Resurrection.  373 

tradiction,  declaring-  to  the  Corinthians  that  the 
greater  part  of  these  live  hundred  were  alive, 
and  could  speak  what  they  had  seen.  That  no 
one  contradicted  him  or  called  for  the  witnesses, 
is  significant.  The  case  was  too  clear  and  con- 
vincing. 

The  Acts  of  the  Apostles  and  early  Chris- 
tians, no  less  than  their  words,  are  proof  of  the 
resurrection  of  Christ.     After  the  crucifixion, 
the    disciples    were    scattered    and    disheart- 
ened.    Yet  almost  immediately  they  appear  at 
Jerusalem  at  the  national  feast.     They  preach 
not  the  crude  speculations  of  imposters,  nor  the 
fragmentary  gospel  of  enthusiasts,  but  the  story 
of  the  Cross  in  its  Jfullness ;    the  same  story 
which  we  preach  in  this  Nineteenth  Century— 
"  How  that  Christ  died  for  our  sins  according 
to  the  Scriptures;  that  he  was  buried,  and  that 
he  rose  again  the  third  day  according  to  the 
Scriptures."    Their  preaching  was  with  power. 
The  learned,  as  well  as  the  unlearned,  felt  it, 
Doctors  of  the  Jewish  law  and  men  skilled  in 
philosophy  were  convinced.     Saul,  of  Tarsus, 
was  not  aman  to  be  caught  with  chaff,  nor  to 
endure  imposition.     The  message  which  wen 
him   was   from   heaven.     There   is   no   effect 
without  a  cause.     The  cause,  moreover,  must 
be  sufficient.    This  new  religion  did  not  spring 
full-formed   and   perfect    from   the   brains   of 


374  The  Resurrection. 

uneducated  Jewish  fishermen.  So  great  a 
superstructure  must  have  a  surer  foundation. 
The  foundation  was  Christ — crucified  and  risen 
again. 

The  study  of  Christ's  character  furnishes 
proof  of  His  resurrection.  If  we  believe  Him 
to  be  God  and  sinless,  and  that  He  died,  we 
must  believe  that  He  rose  from  the  dead.  This 
follows  not  only  because  He  had  promised  to 
rise,  nor  because  prophecy  demanded  it,  nor 
because  God  had  said  He  should  "not  see  cor- 
ruption;" but  from  a  reason  underneath  and 
deeper  than  these.  It  was  not  possible  for  the 
Second  Person  of  the  Trinity  to  abide  in  the 
grave.  "Whom  God  hath  raised  up,  having 
loosed  the  pains  of  death ;  because  it  was  not 
possible  that  he  should  be  holden  of  it."  He 
could  die,  for  death  was  the  punishment  of  sin, 
and  "He  bare  the  sins  of  many;"  but  when 
the  punishment  was  done,  the  grave  could  no 
longer  hold  Him.  The  weight  of  a  world's  sin 
bore  Him  down  to  hell.  By  virtue  of  His  own 
holiness,  He  rose  again.  The  sinner  bearing 
his  own  sins  would  be  as  fixed  in  woe  as  a 
stone,  by  its  own  weight,  is  held  at  the  bottom 
of  the  sea.  Christ,  freed  from  the  burden, 
must  rise.  Just  as  water  seeks  its  level,  and 
as  things  lighter  than  air  float  in  air ;  so  spirits, 
pure  and  impure,  seek  their  own  sphere  and 


The  Resurrection.  375 

companionship.  Paul,  at  Thcssalonica,  rea- 
soned with  the  Jews,  "  opening  and  alleging 
that  Christ  must  needs  have  suffered  and  risen 
again  from  the  dead."  His  resurrection  was 
as  necessary  as  His  death.  Faithfulness  to 
His  promise  made  it  necessary  for  Him  to  die. 
His  own  deity  made  necessary  and  insured  His 
resurrection. 

The  doctrine  of  Christ's  resurrection  is  one 
of  great  comfort.  He  has  overcome  the  grave, 
both  for  Himself  and  for  His  people.  "If  in 
this  life  only  we  have  hope  in  Christ,  we  are  of 
all  men  most  miserable ;  but  now  is  Christ 
risen  from  the  dead,  and  become  the  first-fruits 
of  them  that  slept."  Under  the  Levitical  law, 
when  the  sickle  was  j)ut  into  the  ripened  grain, 
the  "sheaf  of  the  first-fruits"  was  brought  to 
the  priest,  who  waved  it  before  the  Lord.  This 
was  done  on  the  morrow  after  the  Sabbath — 
that  is,  on  our  Sabbath-day.  It  was  an  earnest 
that  the  whole  field  should  be  reaped.  Tin* 
first  sheaf  was  a  promise  of  other  sheaves  to 
follow.  Christ  is  "the  first-fruits  from  the 
dead."  His  resurrection  is  the  promise  of 
other  resurrections.  "Christ  the  first-fruits, 
afterward  they  that  are  Christ's  at  His  coin- 
ing." "Because  I  live,  ye  shall  live  also." 
Those  who  are  Christ's  are  to  rise  as  He  rose; 


376  The  Resurrection. 

to  be  with  Him  where  He  is ;  to  behold  His 
glory,  and  to  be  like  Him. 

Even  before  the  corruptible  is  put  away,  we 
may  have  an  earnest  of  future  bliss.  It  is 
given  to  God's  saints  to  triumph  in  advance 
over  the  King  of  Terrors.  To  meet  him  with 
a  smiling  face.  To  say:  "I  know  who  thou 
art,  but  thy  sting  is  gone."  To  walk  through 
the  valley  of  the  shadow  of  death,  yet  fear  no 
evil.  To  enter  the  deep  waters  with  faith 
which  sees  the  other  shore. 

It  is  sometimes  our  privilege  to  enter  into 
the  joy  of  those  whose  vision  is  clearer  than 
our  own,  and  to  rejoice  with  them  in  the  afflic- 
tion which  takes  them  from  our  sight.  We  are 
not  "  ignorant  concerning  them  that  are  asleep," 
and  we  sorrow  not  as  those  that  have  no  hope. 
For  "if  we  believe  that  Jesus  died  and  rose 
again,  even  so  them,  also,  which  sleep  in  Jesus, 
shall  God  bring  with  him."  Our  dead  are  not 
lost  to  us.  Their  bodies  are,  indeed,  laid  away, 
but  their  dust  is  guarded  by  a  watch  more  vig- 
ilant than  even  the  Roman  soldiers  who  kept 
the  tomb  of  Christ.  We  know  that  God  has 
appointed  a  day  in  the  which  those  that  are 
in  their  graves  shall  hear  the  voice  of  the  Son 
of  man,  and  shall  come  forth — they  that  have 
done  good — unto  the  resurrection  of  life  ;  and 


The  Resurrection.  :$77 

(we  tremble  at  the  thought)  "they  that  have 
done  evil  unto  the  resurrection  of  damnation." 

Questions  as  to  how  the  dead  are  raised, 
when  the  resurrection  is  to  be,  and  the  nature 
of  the  resurrection  body — need  not  trouble  us. 
We  may  study  them  in  the  light  of  Scripture, 
but  our  faith  need  not  be  shaken  by  the  diffi- 
culties they  involve.  We  can  not  fathom  the 
mystery  of  natural  life.  We  can  not  com- 
prehend the  principle  or  germ  in  the  seed, 
which  is  not  quickened  except  it  die ;  but 
which,  being  buried,  has  its  resurrection  first 
in  the  blade,  then  in  the  ear,  and  afterward  in 
the  full  corn  in  the  ear.  Yet  we  may  lay  us 
down  in  peace  and  sleep,  confident  that  as  the 
grain  of  corn  has  its  resurrection  in  the  har- 
vest; as  all  Nature  has  its  resurrection  from 
the  bleak  death  of  winter ;  and  as  Christ,  after 
His  death  and  burial,  was  raised ;  so  shall  we 
also  rise,  by  the  power  of  God,  from  the  dead. 
A  lesson  of  this  sermon  is,  "Believe  in  the 
Lord  Jesus  Christ."  The  joy  and  hope  of  the 
resurrection  are  to  those  who  know  and  trust 
a  crucified,  risen  Redeemer. 

Another  lesson  is  in  the  language  of  the 
apostle  to  the  Gentiles,  "Therefore,  my  beloved 
brethren,  be  ye  steadfast,  immovable,  always 
abounding  in  the  work  of  the  Lord;  forasmuch 


378  The  Resurrection. 

as  ye  know  that  your  labor  is  not  in  vain  in 
Lord."  Having  such  a  hope,  let  us  be  faithful. 
Let  us,  moreover,  learn  and  practice  in  our 
daily  life  that  song  of  praise  which  is  to  fill 
eternity : 

' '  All  hail,  triumphant  Lord ! 
Who  savest  us  with  thy  blood ; 
Wide  be  thy  name  adored, 
Thou  rising,  reigning  God. 
With  thee  we  rise  ;  with  thee  we  reign, 
And  glories  gain  beyond  the  skies." 


XXXIII. 
HEAVEN. 


•'Now  we  see  through  a  glass,  darkhj;  but  then  face  to  face."— 1  Cor- 
inthians xiii.  12. 

THE  eye  is  a  more  wonderful  instrument 
than  the  glasses  which  men  have  invented 
to  help  it  in  its  work.  The  ease  with  which  a 
landscape,  or  a  star,  or  a  companion's  face  is 
pictured  in  it  so  that  we  see  distinctly,  is  proof 
of  wider  and  greater  skill  than  that  of  man; 
yet  the  powers  of  the  eyes  are  limited.  There 
are  things  within  its  range  too  bright  for  its 
study  It  was  not  made  to  look  at  the  sun 
except  through  a  medium  or  veil  of  protection. 
The  direct  light  of  the  sun  would  destroy  it. 

The  mind  is  more  wonderful  than  the  eye. 
Its  range  is  not  limited  by  distance  or  tune. 
It  discerns  not  only  color  and  shape  and  beauty, 
but  reasons  and  truth.  It  knows  cause  and 
effect,  as  well  as  right  and  wrong.  It  knows 
present  and  past,  and  searches  the  earth  and 
the  heavens.  It  makes  discoveries,  and  prides 
itself  on  its  powers;  yet  its  powers  have  a 
(379) 


380  Heaven. 

limit.  There  are  things  which  it  can  no  more 
compass  than  the  unaided  eye  can  study  the 
sun. 

The  being  and  character  of  God  are  too  great 
for  its  powers.  "No  man  hath  seen  God  at 
any  time."  No  man  with  mortal  eyes  can  see 
Him.  The  faintest  manifestations  of  His  glory 
have  proved  too  much  for  eyes  of  flesh.  Paul, 
on  the  way  to  Damascus,  fell  to  the  earth. 
Neither  can  the  mind  endure  it.  Peter  and 
James  and  John,  when  on  the  Mount  of  Trans- 
figuration, were  bewildered  and  knew  not  what 
they  did.  A  faint  earnest  of  the  glory  of 
heaven  overcame  them. 

It  is  only  through  a  medium  that  we  can 
know  the  Infinite — "the  only  begotten  Son, 
who  is  in  the  bosom  of  the  Father;  he  hath 
revealed  him."  Not  in  the  full  majesty  of  His 
glory,  but  only  in  so  far  as  men  are  able  to 
bear  it. 

The  mysteries  of  religion  are  a  study  too 
great  for  the  mind.  We  look  upon  things  in- 
finite, as  one  studies  the  sun  through  a  glass 
which  has  been  smoked. 

The  mind  is  finite,  and  God's  works  and 
providences,  though  plain  to  superior  intelli- 
gences, are  a  mystery  to  it.  God  manifest  in  the 
flesh  was  seen  of  angels,  but  men  recognized 
Him  only  by  His  works  and  by  the  testimony 


Heaven.  381 

from  heaven — things  which  they  could  see  and 
understand.  The  incarnation,  the  world's  great 
fact,  with  the  whole  plan  of  salvation,  is  under- 
stood in  heaven — the  angels  who  sang  at  the 
Savior's  birth,  who  sustained  Him  and  minis- 
tered to  Him,  understand  better  than  we,  "the 
great  mystery  of  godliness."  The  work  of 
God's  Spirit  may  be  understood  by  the  angels, 
but  it  is  to  us  as  mysterious  as  the  power 
which  causes  the  seed  to  open  and  the  trees  to 
grow.  It  is  not  within  the  range  of  intellect. 
We  may  feel  the  influence  of  the  Spirit,  and 
be  guided  and  sanctified  by  Him,  but  His  work 
is  a  mystery. 

The  same  is  true  of  the  future  life.  Heaven 
is  the  Christian's  hope ;  yet  how  little  he  knows 
of  its  glory.  The  Bible  promises  him  a  better 
country,  but  he  can  not  survey  it  nor  picture 
its  scenery.  He  is  assured  of  a  mansion,  but 
knows  not  its  architecture.  Descriptions  are 
given,  but  they  are  veiled  in  human  language. 
The  tree  and  river  of  life ;  the  gates  of  precious 
stones;  the  light  without  the  sun;  continued 
day ;  freedom  from  pain,  from  sin  and  death ; 
the  throne  and  the  rainbow,  and  the  King  in 
His  beauty — though  they  tell  of  heaven,  are 
feeble  expressions  of  its  glory.  They  are  il- 
lustrations suited  to  our  limited  capacity.  A 
perfect  picture  of  heaven  could  not  be  painted 


382  Heaven. 

in  human  language,  and  would  not  be  intelli- 
gible to  human  minds. 

What  we  know  not  now,  we  shall  know  here- 
after. Our  souls  are  in  their  childhood.  They 
wrill  one  day  understand  things  which  are  now 
hidden.  The  veil  will  be  removed,  and  we 
shall  know  even  as  we  are  known.  When  we 
were  children,  we  talked  and  understood  as 
children.  We  now  see  that  many  childish 
thoughts  were  foolish.  Things  are  plain  which 
sorely  puzzled  us.  Mysteries  have  vanished. 
We  have  outgrown  joys,  sorrows,  hopes  and 
fears.  We  have  put  away  childish  things. 
So  the  soul  will  put  away  the  things  of  its 
childhood.  It  will  understand  things  now  hid- 
den. The  being  of  Grocl,  the  work  of  the  Spirit, 
and  the  joy  of  heaven,  will  no  longer  be  veiled 
and  darkened.  "Then,  face  to  face,"  it  shall 
know  the  full  enjoyment  of  God  and  of  heaven. 
"What  I  do  [said  the  Savior],  thou  knowest 
not  now;  but  thou  shalt  know  hereafter." 

This  is  the  Christian's  hoj^e.  It  is  his 
comfort  in  time  of  trial.  It  strengthens  him 
against  temptation.  The  world  may  be  dark, 
but  he  looks  beyond.  His  life  may  be  a  bat- 
tle with  evil,  but  he  sees  victory  and  its  re- 
ward. His  way  may  be  hedged  and  rough, 
but  he  journeys  to  a  sure  place — "to  a  land  of 
which  the  Lord  hath  said,  I  will  give  it  thee." 


Heaven.  383 

Our  Savior,  for  the  joy  that  was  set  before  Him, 
endured  the  cross,  despising  the  shame.  So 
His  followers,  in"  the  hope  of  heaven,  heir  their 
burdens,  counting  it  a  joy  that  they  are  allowed 
to  suffer  with  Him. 

Unbelievers  may  doubt  the  value  of  this 
comfort  and  strength.  They  may  ask  us  to 
demonstrate  it  and  prove  its  value  by  figures, 
as  men  prove  earthly  good.  So  we  may  ask  a 
child  to  prove  its  father's  love,  or  demonstrate 
the  nature  of  its  faith  in  him.  We  have  no 
just  conception  of  heaven.  No  more  has  a 
little  child  a  true  idea  of  its  country  or  of  lib- 
erty. We  can  only  say,  We  know  in  Whom 
we  believe.  We  know  that  God  is  true.  We 
know  that  if  "our  earthly  house  of  this  taber- 
nacle were  dissolved,  we  have  a  building  of 
God :  a  house  not  made  with  hands,  eternal  in 
the  heavens." 

We  can  not  demonstrate  this  hope  by  figures 
or  measure  it  in  dollars  and  cents.  "  Eye  hath 
not  seen,  nor  ear  heard,  neither  have  entered 
into  the  heart  of  man,  the  things  which  God 
hath  prepared  for  them  that  love  him.  But 
God  hath  revealed  them  unto  us  by  I  lis  Spirit. 
They  are  spiritually  discerned;  and  only  those 
who  love  the  Savior,  and  are  led  by  the  Spirit, 
can  see  them.  Even  they  see  but  dimly.  To 
explain  heaven  to  the  unconverted,  is  like  show- 


384  Heaven. 

ing  a  rainbow  to  a  blind  man.  No  description 
can  supply  the  lack  of  sight.  To  explain  it 
even  to  the  Christian,  is  like  showing  the  same 
rainbow  to  one  who  is  near-sighted.  He  may 
see  nothing  at  all,  or  only  a  confusion  of 
colors,  where  the  perfect  eye  sees  a  thing  of 
beauty. 

The  joy  of  heaven  is  in  its  holiness.  There 
is  no  wickedness  there.  "  There  shall  in  nowise 
enter  into  it  anything  that  defileth."  He  who 
expects  heaven,  expects  to  be  holy.  Here  there 
is  wickedness  on  every  hand;  and  when  we 
would  "do  good,  evil  is  present"  with  us. 
There  is  a  war  in  our  members.  As  surely  as 
seed  scattered  by  the  wind  springs  up  to  vex 
the  husbandman,  do  sinful  thoughts  grow  into 
sinful  acts.  The  bitterest  moment  of  a  Chris- 
tian's life  are  those  in  which  he  realizes  his 
own  unholiness.  What  can  be  more  joyful 
than  the  assurance  of  perfect  triumph  over  self 
and  sin — of  perfect  holiness.  We  know  that 
when  He  shall  appear,  we  shall  be  like  Him. 

Next  to  his  own  sin,  nothing  so  tries  the 
Christian  as  association  with  sin.  In  David's 
distress,  "floods  of  ungodly  men  compassed" 
him  about.  Other  devout  souls  feel  his  sorrow. 
In  proportion  to  their  own  purity,  they  feel  the 
association  with  evil.  They  are  tried  by  the 
weaknesses  of  fellow-Christians,  by  their  want 


Heaven,  385 

of  faith  and  hope  and  love,  as  well  as  by  their 
flagrant  offenses. 

The  Christian's  hope  of  heaven  includes 
hope  for  those  about  him;  hope  for  sinners 
that  they  will  be  converted,  and  for  fellow- 
Christians  that  they  will  be  sanctified;  and 
that  with  him  they  will  be  made  lit  for  man- 
sions fitted  for  them  in  the  Father's  house. 

It  includes  hope  for  those  who  have  gone 
before,  and  for  those  whom  we  must  leave  be- 
hind us.  The  mother  who  has  buried  her  child 
expects  to  meet  it  again.  Husbands  and  wives, 
and  brothers  and  sisters,  are  to  see  each  other 
there.  Heaven  is  to  be  a  place  of  reunion,  and 
the  joy  of  meeting  is  to  outweigh  the  sorrow 
of  parting;  for  our  companionship  will  be  free 
from  the  stings  of  earth.  As  we  think  of  our 
loved  ones,  we  remember  their  weakness,  their 
pains,  the  dark  shadow  of  death,  and  our  own 
tears ;  but  in  heaven  there  is  no  weakness,  nor 
pain,  nor  death,  and  God  wipes  away  all  tears. 

Fitness  for  heaven  is  but  the  perfection  of 
the  work  which  the  Spirit  does  by  the  Word 
in  the  hearts  of  Christians.  As  one  grows  in 
grace,  he  grows  in  the  graces.  His  faith  and 
hope  and  love  increase.  The  greatest  of  these 
graces  is  love.  Its  perfection  is  the  sum  of 
Christian  holiness  and  happiness.  To  be  per- 
fect in  love  is  to  be  like  God,  for  God  is  love. 


386  Heaven. 

Even  the  imperfect  loves  of  earth  are  a  bless- 
ing. The  devotion  of  parents  and  children,  or 
husband  and  wife,  are  roses  plucked  from  Eden, 
reminders  of  the  paradise  which  was  lost  and 
the  heaven  to  be  attained. 

Love  to  Grod  is  the  highest  exercise  of  the 
soul.  He  is  the  chief  object  of  love.  Not  only 
will  Christians  be  made  perfect  in  love,  but 
their  love  will  be  satisfied ;  for  they  shall  see 
and  dwell  with  Grod.  In  His  presence  they 
will  find  fullness  of  joy,  and  at  His  right  hand 
pleasures  forevermore. 

There  is  no  dearer  name  to  God's  people 
than  the  name  of  Jesus.  And  nothing  in 
heaven  will  give  greater  joy  than  the  presence 
of  Jesus.  We  do  not  always  love  His  name 
and  rejoice  in  His  j^esence,  but  in  our  best 
moments  nothing  is  dearer  or  more  desirable 
than  He.  As  Christians  grow  old,  His  love 
becomes  more  real  and  His  society  more  nec- 
essary. He  is  with  them  oftener  and  longer. 
They  seek  and  find  Him  is  hours  of  bereave- 
ment and  sickness,  and  His  help  never  fails 
them  By  communion  with  Him  their  vision 
becomes  more  clear,  yet  there  is  between  them 
the  veil.  ►Sometimes,  for  an  instant,  this  veil 
seems  to  be  lifted,  and  it  is  as  if  on  a  cloudy 
day  the  heavens  were  suddenly  cleared.  The 
peace  of  Grod,  which  passes  all  understanding, 


Heaven.  387 

possesses  them,  and  love  fills  the  heart  as  sun- 
light fills  the  air.  Such  moments  are  long  to 
be  remembered.  They  are  to  the  soul  what 
Bethany  and  the  Mount  of  Transfiguration 
were  to  the  disciples,  glimpses  of  heaven. 

The  central  figure  in  all  such  visions  is  the 
person  of  Jesus.  He  is  the  soul's  delight ; 
"the  chiefest  among  ten  thousand,  and  the  one 
altogether  lovely."  "Whom  have  I  in  heaven 
but  thee,  and  there  is  none  upon  the  earth  that 
I  desire  besides  thee." 

"Jesus,  the  very  thought  of  Thee 
With  sweetness  tills  the  breasl  ; 
But  sweeter  far  Thy  face  to  see, 
And  in  Thy  presence  rest." 

Heaven  is  the  presence  of  Christ.  Fitness  for 
His  presence  is  full  salvation,  and  in  Him  every 
longing  of  the  believer's  heart  is  satisfied.  "I 
shall  be  satisfied  when  I  awake  with  thy  like- 
ness.*' kkI  will  behold  thy  face  in  righteous- 
ness." 

This  was  David's  idea  of  heaven.  Job  knew 
that  his  Redeemer  lived,  and  thai  he  should 
see  His  face.  Paul  desired  to  depart  and  be 
with  Christ,  which  is  far  better.  John,  in  Pat- 
mos,  described  the  city,  with  its  sea,  its  gates 
and  pavements,  and  angels  and  white-r 
saints;  but  when  Christ  appeared,  be  saw  only 
His  beauty.     Their  experienc  ■  teaches  us  that 


388  Heaven. 

to  "see  Christ's  face  in  righteousness,"  to  see 
Him  as  He  is,  and  to  be  like  Him  in  holiness, 
is  heaven. 

To  obtain  this  heaven,  we  must  first  obtain 
forgiveness  of  sin,  through  faith  in  Christ. 
God  is  faithful  and  just  to  forgive  and  cleanse 
all  who  confess  and  trust. 

It  is  necessary  to  cultivate,  by  the  same 
faith,  the  seed  of  holiness  planted  at  regener- 
ation by  the  Spirit.  Just  as  sin,  when  it  is 
finished,  bringeth  forth  death;  so  holiness  is 
life.  The  natural  heart,  following  its  own  de- 
vices, prepares  its  hell ;  so  the  renewed  heart, 
led  by  the  Spirit  of  God,  prepares  its  heaven. 
It  educates  itself  in  holiness.  Its  chief  end  is 
the  glory  and  enjoyment  of  God.  Released 
from  the  flesh,  its  desire  is  unchanged.  It  is 
eternally  the  same,  and  is  eternally  satisfied. 

The  apostle  closes  his  prophecy  of  future 
bliss  with  these  words,  which  may  be  read  as 
an  addition  to  the  prophecy  or  as  an  exhorta- 
tion: "Now  abideth  faith,  hope,  charity;  but 
the  greatest  of  these  is  charity."  These  graces 
will  abide  and  will  be  elements  in  the  atmos- 
phere of  heaven.  They  are  necessary,  also,  to 
the  soul's  preparation  for  heaven. 

May  faith  and  hope  and  love  abide  with  us. 
Faith  in  Christ  Who  said:  "I  go  to  prepare  a 
place  for   you,"   and   "I  will  receive  you  to 


Heaven.  389 

myself;''  hope  which  feeds  upon  (rod's  Word, 
and  patiently  waits  His  appointed  time;  and 
love  which  shows  itself,  according  to  our  Sav- 
ior's command,  in  obedience  and  consecration 
to  Him. 

THE  END. 


